That last sentence is particularly intriguing. I don't think the author has a theological meaning in mind, however, it does seem to fit together the evolutionary and the theological...
As with so many of these kinds of theories, you can take it two ways.
it makes sense to think of ourselves as symbolic savants, unable to suppress the many predispositions evolved to aid in symbol acquisition, use, and transmission. In order to be so accomplished at this strange cognitive task, we almost certainly have evolved a predisposition to see things as symbols, whether they are or not. This is probably manifest in the make-believe of young children, the way we find meaning in coincidental events, see faces in clouds, are fascinated by art, charmed by music, and run our lives with respect to dictates presumed to originate from an invisible spirit world.One reading of this would say 'therefore, all talk of god and of the metanatural is just an epiphenomenon and a misleading one at that'. Another would say, 'if God creates by the use of natural, material processes such as we can infer from geology and natural history, then how else would a capacity to relate to God personally arise?'
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