Committing to the Theory: Turning Systems Theory back on Itself (original) (raw)

Systems metaphysics: A bridge from science to religion

2007

Systems theory' is familiar to many as the scientific enterprise that includes the study of chaos, networks, and complex adaptive systems. It is less widely appreciated that the systems research program offers a world view that transcends the individual scientific disciplines. We do not live, as some argue, in a post-metaphysical age, but rather at a time when a new metaphysics is being constructed. This metaphysics is scientific and derives from graph theory, information theory, non-linear dynamics, decision theory, game theory, generalized evolution, and other transdisciplinary theories. These 'systems' theories focus on form and process, independent of materiality; they are thus relevant to both the natural and social sciences and even to the humanities and the arts. Concerned more with the complex than the very small or very large, they constitute a metaphysics that is centered in biology, and thus near rather than far from the human scale.

SYSTEMS THEORY AND THE PHILOSOPHY OF SCIENCE

Systems Theory and the Philosophy of Science, 1978

In this paper we discuss the status of systems theory. We start the discussion by making some remarks about matters of status. Then the development of a critical rationalist philosophy of science is dealt with. We emphasize the role of metaphysics. First Popper's falsificationism and Lakatos' methodology of scientific research programmes are briefly reviewed, followed by our own view, which has been influenced by Watkins' ideas of metaphysical research programmes. In the remaining paragraphs Bunge's view of models and methods is described and criticized ; the relations between systems theory, mathematics and metaphysics are elaborated; and some recent approaches to systems theory are considered. In the concluding remarks we will try to point out some problems which remain to be solved in the methodology and philosophy of science in relation to systems theory.

A Bridge from Science to Religion

2007

'Systems theory' is familiar to many as the scientific enterprise that includes the study of chaos, networks, and complex adaptive systems. It is less widely appreciated that the systems research program offers a world view that transcends the individual scientific disciplines. We do not live, as some argue, in a post-metaphysical age, but rather at a time when a new metaphysics is being constructed. This metaphysics is scientific and derives from graph theory, information theory, non-linear dynamics, decision theory, game theory, generalized evolution, and other transdisciplinary theories. These 'systems' theories focus on form and process, independent of materiality; they are thus relevant to both the natural and social sciences and even to the humanities and the arts. Concerned more with the complex than the very small or very large, they constitute a metaphysics that is centered in biology, and thus near rather than far from the human scale. Systems metaphysics forges a unity of science based on what is general instead of what is fundamental; it is thus genuinely about everything. It counters the nihilism of narrow interpretations of science by affirming the link between fact and value and the reality of purpose and freedom in the natural world. It offers scientific knowledge that is individually useful as a source of insight, not merely societally useful as a source of technology. With the new world view that it brings, systems metaphysics contributes to the recovery of cultural coherence. It builds a philosophical bridge between science and religion that is informed by our understanding of living systems. It suggests a secular theodicy in which imperfection is lawful yet perfecting is always possible, and uses this perspective to analyze religions as systems. It provides scientific insights into traditional religious concepts, including those ideas that guide spiritual practice.

Blindness and Seeing in Systems Epistemology: Alfred Locker’s Trans-Classical Systems Theory

Foundations of Science, 2016

Appreciating the undeniable value of General Systems Theory (GST), Alfred Locker considers the question whether or not GST is able to go beyond a mere scientific point of view. Locker's own systems theoretical approach, Trans-Classical Systems Theory, proposes not only to include usual observations into a systems view, but likewise their theoretical presuppositions. Locker hereby creates two levels of observation; an ortho-and a meta-level, where otherwise incommensurable viewpoints are united into whole. In this way, Locker is able to articulate a holistic systems theory of seeming opposites, like, for example, creation and evolution.

A Systems Theory Approach to Philosophy of Religion

The traditional understanding of philosophy of religion as a reasoned analysis of the underlying philosophical assumptions of Western theism is no longer tenable in a global society that appreciates a diversity of religious beliefs and life-ways. Wesley Wildman’s Religious Philosophy as Multidisciplinary Comparative Inquiry: Envisioning a Future for the Philosophy of Religion (2010) challenges the philosopher of religion to expand the scope of the discipline from a Christian apologetic task to one of inquiring into the nature of “existentially potent questions about the meaning of life and the wellsprings of value.” This paper builds upon Wildman’s call to action and establishes a framework for understanding philosophy of religion in the context of physical, biological, and social system interdependency. Drawing on the work of Niklas Luhmann’s Social Systems (1995) and his A Systems Theory of Religion (2013), a systems theory approach to philosophy of religion understands the discipline not as an ontological uncovering of metaphysical principals, but instead as a comparative epistemological tool for analyzing the religious philosophies of different cultures in the context of the systems dynamics that affect every human society. Given the way social justice is intrinsically tied to the economics of scarcity and resource allocation, by understanding the way in which these interdependent systems acquire, manage, and exchange those resources we will be better prepared to promote the themes of social justice found in the belief systems of the world’s religious traditions and life-ways.

The soul of science: Christian faith and natural philosophy

1994

Science, philosophy, even theology, are, all of them, legitimately interested in questions about the nature of space, structure of matter, patterns of action and, last but not least, about the nature, structure, and value of human thinking and of human science. Thus it is that science, philosophy, and theology, represented as often as not by the very same men-Kepler and Newton, Descartes and Leibniz-join and take part in the great debate.

New Directions in Theology and Science (ToC and Introduction)

New Directions in Theology and Science: Beyond Dialogue, 2022

This book sets out a new agenda for science-theology interactions. It explores how science-theology discussions can constructively change as a result of recent developments in the history of science, the sociology of religion, and theology. The contributions take seriously the historically conditioned nature of the categories "science" and "religion" and consider the ways in which these categories are reinforced in the public sphere. Reflecting on the balance of power between theology and the sciences, the authors demonstrate a commitment to moving beyond scientistic dialogue and seek to give theology a more active role in determining the interdisciplinary agenda.