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  • 1.
    Leidenhag, Mikael
    Uppsala University, Disciplinary Domain of Humanities and Social Sciences, Faculty of Theology, Department of Theology, Studies in Faith and Ideologies, Philosophy of Religion.
    Christian Materialism and the Quest for Human Personhood2017In: Perichoresis. The Theological Journal of Emanuel University, ISSN 1224-984X, E-ISSN 2284-7308, Vol. 15, no 2, p. 83-100Article in journal (Refereed)
    Abstract [en]

    This paper offers a critical exploration of philosopher Kevin Corcoran's proposed Christian Materialism. Corcoran's constitution view claims that we human persons are constituted by our bodies without being identical with the bodies that constitute us. I will critically evaluate this view and argue that Corcoran has not successfully managed to ground a first-person perspective and intentional states in materialism. Moreover, Corcoran's property dualism about mental states and the idea of the causally efficacy of such states seem incompatible with materialism. Corcoran's view of imago Dei is also explored and evaluated. Towards the end of the paper I put forward a brief defense of dualism in light of Corcoran's critique.

  • 2.
    Leidenhag, Mikael
    Uppsala University, Disciplinary Domain of Humanities and Social Sciences, Faculty of Theology, Department of Theology.
    Is Panentheism Naturalistic? How Panentheistic Conceptions of Divine Action Imply Dualism2014In: Forum Philosophicum - International Journal for Philosophy, Vol. 19, no 2, p. 209-225Article in journal (Refereed)
    Abstract [en]

    This paper will argue that panentheism fails to avoid ontological dualism, and that the naturalistic assumption being employed in panentheism undermines the idea of God acting in physical reality. Moreover, given panentheism’s lack of success with respect to avoiding dualism, it becomes unclear to what extent panentheism represents a naturalistic approach in the dialogue between science and religion.

  • 3.
    Leidenhag, Mikael
    Uppsala University, Disciplinary Domain of Humanities and Social Sciences, Faculty of Theology, Department of Theology, Studies in Faith and Ideologies, Philosophy of Religion.
    The Relevance of Emergence Theory in the Science-Religion Dialogue2013In: Zygon, ISSN 0591-2385, E-ISSN 1467-9744, Vol. 48, no 4, p. 966-983Article in journal (Refereed)
    Abstract [en]

    In this article, I call into question the relevance of emergence theories as presently used by thinkers in the science-religion discussion. Specifically, I discuss theories of emergence that have been used by both religious naturalists and proponents of panentheism. I argue for the following conclusions: (1) If we take the background theory to be metaphysical realism, then there seems to be no positive connection between the reality of emergent properties and the validity of providing reality with a religious interpretation, though one could perhaps construe an argument for the positive ontological status of emergence as a negative case for a religious worldview. (2) To be considered more plausible, religious naturalism should interpret religious discourse from the perspective of pragmatic realism. (3) Panentheistic models of divine causality are unable to avoid ontological dualism. (4) It is not obvious that emergent phenomena and/or properties are nonreducible in the ontological sense of the terms; indeed, the tension between weak and strong emergence makes it difficult for the emergentist to make ontological judgments. My general conclusion is that the concept of emergence has little metaphysical significance in the dialogue between science and theology.

  • 4.
    Leidenhag, Mikael
    et al.
    Uppsala University, Disciplinary Domain of Humanities and Social Sciences, Faculty of Theology, Department of Theology, Studies in Faith and Ideologies, Philosophy of Religion.
    Leidenhag, Joanna
    Univ Edinburgh, Edinburgh EH8 9YL, Midlothian, Scotland..
    Science and Spirit: A Critical Examination of Amos Yong's Pneumatological Theology of Emergence2015In: Open Journal of Semantic Web (OJSW), ISSN 0030-3526, E-ISSN 2300-6579, Vol. 1, no 1, p. 425-435Article in journal (Refereed)
    Abstract [en]

    This paper is a critical examination of Amos Yong's pneumatological use of emergence theory. In seeking to bridge the divide between the worldviews of science and Pentecostalism, Yong sees emergence theory as a fruitful mediating discourse. We will argue for the following: 1) the supernaturalism of Yong's Pentecostal theology renders the concept of emergence obsolete; 2) the ontological independence of various types of spirits in Yong's theology breaks his commitment to supervenience theory; and 3) Yong's transference of scientific concepts into the normative discourse of theology is potentially problematic. These criticisms should be seen as a call for Yong to depart from emergence theory ( and supervenience) in his admirable ambition to harmonize the spirit-filled imagination of Pentecostalism with the scientific culture of the 21st century.

  • 5.
    Leidenhag, Sven
    Uppsala University, Disciplinary Domain of Humanities and Social Sciences, Faculty of Theology, Department of Theology.
    Religious language and the task of theology in a scientific and eco-sensitive age2014In: Studia Theologica, ISSN 0039-338X, E-ISSN 1502-7791, Vol. 68, no 1227, p. 56-72Article in journal (Refereed)
    Abstract [en]

    In this paper I shall evaluate a trend in theology; an attempt to naturalize and reinterpret the task of theology and the nature and function of religious language. I propose that religious naturalists adopt a pragmatic view of religious language, and I also introduce the notion of Ecologically Mindful Attitude (EMA). I reach the conclusion that this pragmatic understanding of religion is not successful and that it can be challenged on several levels.

  • 6.
    Leidenhag, Sven Mikael
    Uppsala University, Disciplinary Domain of Humanities and Social Sciences, Faculty of Theology, Department of Theology, Studies in Faith and Ideologies, Philosophy of Religion.
    Naturalizing God?: A Critical Evaluation of Religious Naturalism2016Doctoral thesis, monograph (Other academic)
    Abstract [en]

    This thesis seeks to critically evaluate religious naturalism as a position in the dialogue between science and religion. I seek to explicate the major topics of debate within religious naturalism (chapter 2), as well as the naturalistic and religious aspects of religious naturalism. It is argued that religious naturalists express reductive as well as non-reductive understandings of naturalism (chapter 3), which I refer to as monistic naturalism and pluralistic naturalism, respectively. It is argued that monistic naturalism cannot account for several important beliefs, regarding agency, intentionality, and semantic normativity. Pluralistic naturalism, although more promising, seems to invite dualism (chapter 4). Another metaphysical framework is, therefore, needed and several alternatives are explored in chapters 7-9.  

    Chapter 5 outlines the religious aspects of religious naturalism. It is shown that religious naturalists express realistic, anti-realistic, and pragmatic understandings of religious discourse. These ways of understanding religion are critically evaluated (chapter 6). Given some of the problems encountered in previous chapters, I propose three alternative frameworks for articulating religious naturalism.

    First, I outline and evaluate possible naturalistic solutions (chapter 7), including liberal naturalism, agnostic naturalism and pragmatic naturalism, and how they may help religious naturalism in moving forward. It is argued that both liberal naturalism and agnostic naturalism encounter the problem of competing ontologies. That is, it remains unclear why we should prefer a naturalistic ontology over non-naturalistic ontologies. Pragmatic naturalism is critiqued for reducing philosophical issues to linguistic agreements between speakers.

    Second, I evaluate two possible theistic frameworks: panentheism and Fiona Ellis’ attempt to fuse naturalism with theism (chapter 8). I suggest that panentheism fails to avoid dualism, and that the theistic dimension of Ellis’ proposal remains unclear. Hence, these forms of theism cannot aid religious naturalism, and instead we must turn to a third alternative framework.

    Third, I propose panpsychism as the final and most promising framework (chapter 9). According to panpsychism, mind-properties are widespread and every physical entity has an experiential dimension to it. It is argued that panpsychism carries metaphysical, eco-ethical, as well as religious benefits. Panpsychism, therefore, can help religious naturalism in moving forward.

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