Andreas Losch

On the Origins of Critical Realism

Abstract Critical realism has been used in connection with different epistemological positions. The article reviews its different uses in German, American, and British philosophy and examines its relation to Barbours introduction of the term in the science and theology debate. The result is that there is a close connection to scientific realism, but not to philosophical critical realism in a narrower sense. Critical realism is a type of realism defining the term in Kants sense as related to the question of the existence of the tempospatial world. It distinguishes itself as a middle way between naïve realism and other extremes.

Our world is more than physics: a constructive – critical comment on the current science and theology debate

Abstract “Critical realism” is one of the most important positions in the current science and theology debate. An analysis of its origin and meaning leads to the question if this position mostly propagated by physicist-theologians could miss an intrinsic feature of the personal dimension of reality. A deeper meaning of the personal dimension sets human science apart. Taking into account social sciences insight that persons responsible for their conclusions and actions drive the process of science, the moral dimension of science has to be emphasized. To integrate these aspects into a coherent position, a more differentiated epistemological model is needed. The solution proposed in this paper is to modify critical realism to constructive-critical realism. Theologically interpreted, constructive-critical realism remembers humankinds purpose to shape nature in cooperation with God and with the means of culture toward increasing realization of freedom in relationship. The argument is widely influenced by an analysis of the works of John Polkinghorne.

Implications for the Discovery of Extraterrestrial Life: A Theological Approach

Abstract Recent remarks of Pope Francis spark anew an important discussion: are we alone in the Universe? The article follows traces of the idea of extraterrestrial life throughout philosophy, evaluates the current considerations about the probability of extraterrestrial life and discusses the potential implications for the discovery of such life from a theological point of view. This “thought experiment” covers basic insights on creation, revelation and redemption.

Critical Realism—A Sustainable Bridge Between Science and Religion?

Abstract Since Barbours introduction of the term in 1966, “critical realism” bridges the gulf between science and religion. Yet, like the Golden Gate Bridge, this bridge must be supported by pillars to carry its weight. These pillars are the social and the human sciences, which are still designed too small within critical realism to make a really sustainable construct. Critical realism should be modified to “constructive-critical realism” to allow for more weight of these disciplines in the dialog, which actually should become a trialog.

„Der Ewige“ als „Synthese“ des Stern. Der Gebrauch des Gottesnamens „der Ewige“ bei Franz Rosenzweig

Abstract In his famous final essay Franz Rosenzweig neglects to mention that he had referred to the expression “the Eternal” already in The Star of Redemption. Through a comprehensive analysis of his writings, and in particular of his masterpiece, the article seeks to research thoroughly Rosenzweig’s use of this expression. The revelation of God’s name is a core issue in The Star of Redemption. While elaborating on the structure of the Star, Rosenzweig seeks to capture the crucial meaning of God’s name by translating it as “the Eternal,” thereby enabling us to consider the thought of eternity as presenting the “synthesis” within the system of The Star of Redemption. Commonly perceived to convey an infinite progression of time, Rozenzweig’s understanding of the concept of eternity in The Star proves to be richer, including the idea of the everlasting as well as the notion of a constantly renewing presence. The article furthermore shows that the concept of the meaning of God’s name oriented at the present, as devised by Rosenzweig together with Martin Buber in their joint work of translation, had already been articulated in The Star.

Das Paradigma des kritischen Realismus

Der Kritische Realismus („Critical Realism“) ist seit Ian G. Barbours grundlegenden Issues in Science and Religion (1966) erkenntnistheoretisches Paradigma zentraler Ansatze im angelsachsischen Gesprach zwischen Theologie und Naturwissenschaften geworden; neben Barbour selbst sind hier insbesondere Arthur Peacocke und John Polkinghorne zu nennen.

Appreciating Faith and Culture in an Age of Scientific Reasoning: On Constructive-Critical Realism:

Given its societal influence today, science is often thought to be more than just a technical approach to establish empirical observations that work. Although interpretations may vary, what generally is at stake since Galilei is the question of truth, of revealing the way the world we live in really is. Are science and theology hence dealing with the same question? Are they competing on the same territory or can they complement each other? The idea of critical realism assumes a fruitful relation and even parallelism between the two. It needs to be modified to constructive-critical realism to give the domain of culture its due weight in the concert of disciplines. This is important for theology as a cultural discipline.

The need of an ethics of planetary sustainability

The concept of sustainability is widely acknowledged as a political guideline. Economic, ecological, social and cultural aspects of sustainability are already under discussion. Current space mining efforts demand that the discussion become a broader one about ‘planetary sustainability’, including the space surrounding Earth. To date, planetary sustainability has mainly been used with reference to Earth only and I will extend it here, elaborating on a similar NASA initiative. This article (1) sketches the contemporary economic–political initiatives which call for a special reflection of Earths location in space, and then (2) discusses the meaning of the concept of sustainability in this context. Next, (3) I relate the discussion to the issue of planetary and environmental protection, before, (4) finally, presenting a philosophical and theological perspective that seems particularly able to broach the issue of the multiple dimensions of sustainability in this context. This is the concept of constructive-critical realism. My overview of the topic concludes with (5) a summarizing outlook.

The Big Bang and God. An Astro-Theology, by Theodore Walker Jr. and Chandra Wickramasinghe

“God is a participant in the technological process, since the purposes of God are now embedded through technology into techno-nature.” Philip Hefner, Technology and Human Becoming (Minneapolis: Fortress Press, 2003), 79, author’s italics. 5. Karl Jaspers, The Origin and Goal of History (London: Routledge, 1953), 252. 6. Hans Jonas, The Imperative of Responsibility: In Search of an Ethics for the Technological Age (Chicago: University of Chicago Press, 1984), 16. 7. Hans Jonas, The Imperative of Responsibility: In Search of an Ethics for the Technological Age (Chicago: University of Chicago Press, 1984), 126. 8. Huston Smith, The Soul of Christianity (San Francisco: Harper, 2005), xvii.

The Cosmic Christ’s End: The Cosmological Meaning of Christ in an Interreligious Perspective, with a Focus on Jewish-Christian Eschatology

The current scientific framework of the discovery of exoplanets provides a particular challenge to Christianity, with its belief in the incarnation of Christ in its center. Given the new insights of potential life beyond our planet, the Christian point of view could be challenged as being too anthropocentric and geocentric. The problem is not a totally new one, as christocentrism is already questioned by interreligious dialogue on Earth. I will survey the options there are, focusing on a very particular relation, the one between Christianity and Judaism. Within this interreligious dialog, I will concentrate on the eschatological dimension as a test case for my Christological model. According to the Jewish philosopher of religion Franz Rosenzweig, it is just the idea of a Christ which will lose its impact at the end of all days. How does this challenge relate to the necessity of the idea of a ‘Cosmic Christ’?