“Divine Action and Quantum Mechanics: A Fresh Assessment." Book Series Index Next: Evolutionary Theory Email link | Printer-friendly | Feedback | Contributed by: CTNS /Vatican Observatory

adopt makes use of semiotic theory to plot the “traces” of causal interactions in the form of sign transformations, though not the causal interactions themselves. In the language of semiotic theory, these causal traces take the form of

Tracy argues that chaos theory , for all its power to demonstrate the limits of predictability, does not provide the needed openness, since it presupposes an unbroken causal determinism . More promising are interpretations of quantum mechanics

the first distinctive. A Theory of Other Minds Second, given that refined self-concept we have the ability to represent to ourselves the concept of other people's minds.  That is, I realize that I'm conscious, that I have ideas but I

the first distinctive. A Theory of Other Minds Second, given that refined self-concept we have the ability to represent to ourselves the concept of other people's minds. That is, I realize that I'm conscious, that I have ideas but I also

and the growth of quantum cosmology - in particular the Hawking -Hartle proposal for the early universe. An important element in the contemporary science-and-religion debate is that of theological responses to quantum cosmology . The

of Pollard’s that quantum theory offers the pertinent gaps [see quantum-based proposals on divine action ] process theologians who postulate that the course of development of every entity is particularly exposed to the

of the significance of quantum theory . Related Topics: Physics Contributed by: Dr. Christopher Southgate Search for Everett, Hugh Full Glossary Index

the causal gap revealed by quantum theory allows for a “causal joint” whereby information may be made available to human consciousness without violation of energy conservation. However, Ellis’s argument does not depend critically

challenges that evolutionary theory poses for theology. First, how might we understand God as creatively at work in evolutionary history? Given the prominent role played by chance in evolution, Jacques Monod and others have contended that the