Download A God That Could Be Real: Spirituality, Science, and the by Nancy Ellen Abrams PDF

By Nancy Ellen Abrams

ISBN-10: 0807073407

ISBN-13: 9780807073407

A paradigm-shifting combination of technology, faith, and philosophy for agnostic, spiritual-but-not-religious, and scientifically minded readers

Many individuals are bored to death with the way in which conventional faith alienates them: too simply it could actually perpetuate clash, vilify technology, and undermine cause. Nancy Abrams, a thinker of technological know-how, attorney, and lifetime atheist, is between them. And but, whilst she became to the restoration neighborhood to stand a private fight, she stumbled on that imagining a better strength gave her a brand new freedom. Intellectually, this used to be particularly extraordinary.
 
in the meantime her husband, famed astrophysicist Joel Primack, used to be supporting create a brand new idea of the universe in keeping with darkish subject and darkish power, and Abrams was once taking part with him on books that placed the hot clinical photo right into a social and political context. She puzzled, “Could whatever truly exist during this unusual new universe that's beneficial of the identify ‘God?’”
 
In A God which may be Real, Abrams explores a significantly new state of mind approximately God. She dismantles numerous universal assumptions approximately God and exhibits why an omniscient, all-powerful God that created the universe and plans what occurs is incompatible with science—but that this doesn’t hinder a God that may convenience and empower us.
 
relocating clear of conventional arguments for God, Abrams reveals anything valuable of the identify “God” within the new technology of emergence: simply as a posh ant hill emerges from the collective habit of separately clueless ants, and simply because the worldwide financial system emerges from the interactions of billions of individuals’ offerings, God, she argues, is an “emergent phenomenon” that arises from the excellent complexity of humanity’s collective aspirations and is in discussion with each person. This God didn't create the universe—it created the which means of the universe. It’s no longer universal—it’s planetary. It can’t switch the area, however it is helping us swap the realm. A God that may be genuine, Abrams exhibits us, is what humanity must encourage us to jointly cooperate to guard our warming planet and create a long term civilization.

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Additional resources for A God That Could Be Real: Spirituality, Science, and the Future of Our Planet

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As distinct from Chan myth, Shenxiu is the real hero who presided over the birth of Chan as a national movement. 26 THE LINJI LU AND CHAN ORTHODOXY As the first "power struggle" in recorded Chan history, the factional controversy suggested patterns for deciding the vexed problem of orthodoxy in Chan. Aside from determining the alleged basis for such questions as correct teachings and the validity of transmission, mainstays of Chan orthodoxy predicated on doctrine and lineage, what emerged from the controversy was a strategy for how to promote one's cause against the allegations of competitors.

14 THE LINJI LU AND CHAN ORTHODOXY While Chan Buddhism has no catechisms or creeds, it is not above formulaic expressions of its basic tenets. f,). 6 As with other orthodoxies, ChanfZen formulae function as fundamental statements of principles, devised on the basis of political and social contingencies. What distinguishes orthodoxies, then, is not the assumption of a "correct doctrine" deemed as universally valid, a seemingly ubiquitous characteristic of ideologically based belief systems, but the protocols that shape them and give them their unique formulation?

The imperialist and orientalist assumptions associated with such claims are now well acknowledged to the point of needing no further explication. Suzuki's polemics were aimed, in part, at breaking these hegemonic assumptions held by contemporary Western Buddhist scholars. Japan faced a similar imperialist, hegemonic threat from the West, and Suzuki's interpretation must also be framed within the context of Japan's response to the crisis, especially the threat it posed to Japan's cultural autonomy.

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