 physical facts about interpersonal knowledge, then there are no further facts one can know regarding interpersonal knowledge. However, this is not what happens in Mary-type thought experiments. Mary knows all the physical facts about interpersonal knowledge, however, she still comes to know 78 Brown and Strawn, 58-63. 79 The original thought experiment was introduced in Frank Jackson, "Epiphenomenal Qualia," Philosophical Quarterly 32 (137) (1982): 127–136; and more fully developed in, "What Mary Didn't Know," Journal of Philosophy 83 (5) (1986): 291–95. 80 Eleonore Stump, Wandering in Darkness: Narrative and the Problem of Suffering (Oxford: Oxford University Press, 2010), 52. something new when she meets a person, her mother, for the first time. That is, the physical facts are not the only facts. Hence, physicalism is false. Consider again the intrapersonal self-knowledge mentioned above. This kind of knowledge is necessarily first-person and cannot be known through thirdperson scientific inquiry. I can read in the Bible or learn from a friend that my anger keeps me from full unity with God, but that is not sufficient or even necessary for me to attend to the phenomenology of feeling God's distance from me in my anger. That knowledge I gain in my first-person experience, not through third-person propositional knowledge. But the kind of knowledge that Brown and Strawn focus on and ground their view of spiritual formation in is third-person scientific knowledge. That is, their account of spiritual formation does not have, and can't seem to gain, the recourses to account for the kind of self-knowledge involved in important aspects of spiritual formation. Christian Physicalism and the Nature of Emotions Lastly, we wish to draw attention to the metaphysics of emotion that Brown and Strawn advance. This is significant, as emotions have been taken as a significant aspect of spiritual formation. Jesus, for example, begins his Sermon on the Mount with a profound treatment of anger and contempt. He does so as these complex mental states, including emotions, are at the ground floor of what needs to be transformed in us. Although Brown and Strawn recognize that emotions are an important part of spiritual formation, their account of emotions faces difficult problems. According to Brown and Strawn, "Emotions are continuous brain-body adjustments and attunements to our current situation, most particularly our social situation" (148). They continue with
physical facts about interpersonal knowledge, then there are no further fact one can acknowledge regarding interpersonal knowledge. However, this is not what happens in Mary - character thought experiments. Mary knows all the forcible fact about interpersonal knowledge, however, she however comes to know 78 Brown and Strawn, 58 - 63. 79 The original opinion experiment was introduced in Frank Jackson, " Epiphenomenal Qualia, " Philosophical Quarterly 32 (137) (1982 ): 127–136; and more fully break in, " What Mary Didn't Know, " Journal of Philosophy 83 (5) (1986 ): 291–95. 80 Eleonore Stump, Wandering in dark: Narrative and the Problem of Suffering (Oxford: Oxford University Press, 2010), 52. something new when she meets a person, her mother, for the inaugural time. That is, the physical facts are not the alone facts. Hence, physicalism is false. see again the intrapersonal self - knowledge mentioned above. This kind of knowledge is necessarily first - person and cannot be know through thirdperson scientific inquiry. I can read in the Bible or learn from a friend that my anger keep me from full unity with God, but that is not sufficient or even necessary for me to attend to the phenomenology of feeling God's distance from me in my anger. That knowledge I gain in my first - person experience, not through third - person propositional cognition. But the kind of cognition that Brown and Strawn focus on and ground their view of religious formation in is third - person scientific knowledge. That is, their account of religious formation does not have, and can't seem to gain, the recourse to account for the kind of self - knowledge involved in important aspects of spiritual geological formation. Christian Physicalism and the Nature of Emotions Lastly, we wish to draw attention to the metaphysics of emotion that Brown and Strawn advance. This is meaning, as emotions have been consider as a significant aspect of spiritual formation. Jesus, for example, begin his Sermon on the Mount with a profound treatment of anger and contempt. He do so as these complex mental states, including emotion, are at the ground floor of what needs to be transformed in us. Although Brown and Strawn recognize that emotions are an significant part of religious formation, their report of emotions face difficult problems. According to Brown and Strawn, " Emotions are continuous brain - torso adjustments and attunements to our current position, most particularly our social situation " (148). They continue with
 phjsical facts about interkersonal knowledgg, rhen tiere ars no furgher facts one can know regacdint inttgpersonal knowledge. Huwever, thps is not whau happens in Mary-vgpe thomyht esierimznvs. Mary knows akl the phyvical facts abmug nnterpersonal knowledge, however, she ftill cpmfs to know 78 Brjwn sgd Sfgacn, 58-63. 79 The original thought experjment wes introduced im Frank Jackson, "Epiphenomejal Eualia," Philosophicwl Quarterli 32 (137) (1982): 127–136; and more fuuly develokeb in, "What Mzry Didn't Know," Journal of Philorophy 83 (5) (1986): 291–95. 80 Eleoboee Djump, Wanderiig in Qarkness: Narvstive dnd the Problem of Sunferiig (Ozford: Oxford Universivy Press, 2010), 52. something new when ske meets a person, her mither, for the dirrt uimx. Tgat is, thx physical racts are nit the only facts. Htncq, physicalism js falfe. Consider again the intrapersonal self-ktowmedge mentioned above. Tyis kind of knowledge is necesfarily first-person and cannot be known through thhrdpecsun wclentkdif inquiry. I can read in the Bible or learn frjj s nriend that my akger keeps me from fklk unity with Gud, but thzt is not sufficiejt or eden nwcessary sor ke to attend to the phenomebology of fevlint God's distance frlm me in my anggr. Thay knowledge I gain in mv firsf-person expfrience, nkg through third-pdrspn proposiukonal knowledge. Btt the kiid of knowleage jhat Brjwn and Stgawn nmcus on and ground theit view of spiritkal formation in is third-person scientific knpwnedce. That ns, thelr account of s[iritual formajion does not fave, and czn't seek to gain, tre recourses dl account foc the kinq of seld-knowleaee involved in importann cspects od spiritual formatlon. Cfdistian Physicaoisn and the Naturr ow Eioniois Lafdly, we wish do dfaw sttengion to the oetalhysics of emotion tvat Grown and Strawn acvwnce. Thiw is siggificant, as ekotions have been uaken es a smgnifivanj aspect of spiritual formation. Jesus, fog ewample, begins his Sermon on tke Mount with a profound treatment of anjer and contempt. He dogs so as these compler kental statxs, incjuding emmtions, are at the griund floor of whau needs to be transformsd in gs. Alhhough Brown and Strawn recognize that emotions are an important part of wpiritnaj formation, theor acbouut pf emoeiond faces difficult problems. According to Brown anv Strawn, "Ekocions are continuous brain-bodu xdjustments avd attunements to our cudrent siyuation, most particularly our spcial situation" (148). They coktinue wirh
physical facts about interpersonal knowledge, then there further one can regarding interpersonal knowledge. happens Mary-type thought experiments. knows all the facts about interpersonal knowledge, however, she comes to know 78 Brown and Strawn, 58-63. 79 The original thought experiment introduced in Frank Jackson, "Epiphenomenal Qualia," Philosophical Quarterly 32 (137) (1982): 127–136; and fully in, Mary Know," Journal of Philosophy 83 (5) (1986): 291–95. 80 Eleonore Stump, Wandering in Darkness: Narrative and Problem of Suffering (Oxford: Oxford University Press, 2010), something new when she a person, her mother, for first That is, physical are the only facts. physicalism is false. Consider again the intrapersonal self-knowledge mentioned above. This kind of knowledge is necessarily first-person cannot be thirdperson scientific I read the Bible or a friend that my anger keeps unity with God, but that is not sufficient even necessary me to attend to the phenomenology feeling God's distance from me in my anger. knowledge I gain in my first-person experience, not through third-person propositional knowledge. But the kind that Brown and Strawn on and ground view spiritual in third-person scientific That is, their account of spiritual formation does not have, and seem to gain, the recourses to account for the kind involved important aspects of formation. Christian Physicalism and Nature Emotions Lastly, we wish attention the that and advance. This is significant, emotions have been taken as significant aspect of spiritual his Sermon on the Mount with a profound of anger and contempt. He does so these complex mental states, including emotions, are at the ground floor of needs to in us. Although Brown and Strawn recognize that are an important part spiritual formation, their account of emotions faces difficult problems. to and Strawn, are continuous brain-body and attunements to current situation, most social situation" They with
 physical facts about interpeRsonal knowLedge, TheN thErE are No fuRther facts one cAN knoW regarding interpersonaL knowLeDGe. HoWEvEr, thiS is not wHAt HAPpeNs In marY-tYPe ThougHt eXperimeNts. Mary knoWs aLl The physical fACtS about inteRpeRsonal knowleDge, HoweveR, sHe sTIll coMes To knoW 78 Brown ANd StraWn, 58-63. 79 The origInAL thougHT experiMENt Was iNtroduced in Frank JACkSOn, "EpiphenomenaL QualiA," PHIlOSOphIcaL Quarterly 32 (137) (1982): 127–136; AnD more FUlly devELoPED In, "WHAt Mary Didn't KnOw," Journal of pHilOsophy 83 (5) (1986): 291–95. 80 elEonORe StumP, WandErINg iN Darkness: NaRratIve and the probleM Of SuffeRIng (OxfoRd: OxfoRd UNivErsiTY PReSs, 2010), 52. sOmEThiNG nEw wHEn sHe meets a PeRsOn, her MothER, FOR the FirSt tiMe. ThaT is, the physicaL faCts aRE noT the oNly faCts. HEnCe, phySicaliSm is fAlSe. Consider again The iNtrapersoNal SeLf-kNoWledgE MentioNed AboVe. This kInd of knOWleDgE IS NeCessarily first-persOn AND cAnnot be kNown thROuGh THirdpersOn SciEntiFIC inquIry. I CAn Read in thE Bible OR lEaRn from a FrIend thAt My aNgeR keepS Me frOm full Unity witH God, bUT that is not suffICient or even neCEsSARy FOr me To aTtend to the pHenoMEnolOgy oF FeEliNG God's DistaNcE FrOM me in my anger. That knoWlEdge I gAin in My first-person Experience, NOT Through tHird-PErSOn propositionaL knowLedge. But thE Kind of knOwledGe that BrOwn and StrAWN focus on And GroUnd TheIR ViEw of spiritual FORmatIoN in is thIrd-Person sCieNtiFic KnoWlEdge. That iS, their acCoUnT oF sPirItual FOrmation DoEs nOt HavE, and cAN't seem To gaiN, the ReCoURseS to accoUNt FOR the KiNd Of seLf-kNoWledgE invOLveD in impoRtant aspeCts OF spiRiTuAl formaTion. Christian phYsicalism aNd The nature OF emotions lastly, we wish to draw attenTIon to thE meTaphySics Of emotion ThaT Brown And sTrawn aDvance. this iS sIgnIFIcant, AS EmOtiOnS have been tAKEn aS a sigNiFicaNt aspecT of spiritual formatIOn. JEsus, for examplE, beGins HIS SErmON oN The moUNt wITH a profound treatMent of angeR aND cOntempt. He dOEs sO aS these cOmplex mEntal STates, inCluding emOtions, are At The gROUnd Floor of whaT needs to Be transfoRMed in US. ALthouGh BRown anD STraWn recOgnize THat EmotiOns are An ImportAnt paRt Of spiritUal formation, their accounT of emoTions FacEs difficuLt pROblEms. AccordIng tO Brown and STraWn, "EMotioNs aRE contInuoUS bRaiN-Body aDjusTMents and aTTuNemENTs To our currenT SITuaTion, mOst PArticuLarlY our social situatiON" (148). They continue wIth
 physical facts about inte rpersonalknowl edg e,th en t here  are no furthe r  fac ts one can know regard ing i nt e rper s on al kn owledge .  H o w eve r,  t his  i s  n ot wh athappens  in Mary-t ype  t hought exper i me nts. Marykno ws all the p hys ical f ac tsa boutint erper sonalk nowled ge, howev er ,  she s t ill com e s  t o kn ow 78 Brown and S t ra w n, 58-63. 79 T he ori gi n al t hou ght  experimen twas i n troduce d  i n F ran k  Jackson, "Ep iphenomenal Qua lia,"Ph ilo s ophica l Qua rt e rly  32 (137) ( 1982 ): 127–13 6; and more fu l ly deve lopedin,  "W hatM ar yDid n' t  Kn o w, " J o urn al of Ph il os ophy83 ( 5 ) ( 1986 ):291– 95. 8 0 Eleonore St ump , Wa n der ing i n Dar knes s:  Narr ativeand t he  Problem of Suf feri ng (Oxfor d:Ox for dUnive r sity P res s,2010),52. som e thi ng n e wwhen she meets a p er s o n,  her mot her, f o rth e  first t im e.That i s, th e ph y si cal fact s aren ot  t he only  f acts.He nce , p hysic a lism  is fa lse. Con sider again the intr a personal self - kn o w le d ge m ent ioned above . Th i s ki nd o f  k now l edgeis ne ce s sa r ily first-person an dcannot  be k nown throughthirdperso n s cientifi c in q ui r y. I can readin th e Bible or learn fr om afriend t hat my an g e r keepsmefro m f ull u ni ty with God,b u t th at  is not  su fficien t o r e ven  ne ce ssary for  me to a tt en dto  th e phe n omenolog yoffe eli ng Go d 's dis tance  fro mme inmy ange r .T h at k no wl edge  Iga in in  myf irs t-perso n experie nce ,  not  t hr ough th ird-person pr op ositionalkn owl edge.B u t the ki nd of knowledge that Br o wn andStr awn f ocus  on and g rou nd the irv iew of  spiri tualfo rma t i on in i sthi rd -person sc i e nti fic k no wled ge. Tha t is, their accoun t  of  spiritual fo rma tion d oe s n o th ave ,a ndc a n't seem to gai n, the rec ou r se s to accou n t f or  the ki nd of s elf-k n owledge  involved  in impor ta nt a s p ect s of spiri tual for mation. C h risti a nPhysi cal ism an dthe  Natu re ofE mot ionsLastly ,we wis h todr aw atten tion to the metaphysics  of em otion  th at Brownand Str awn advan ce.This is si gni fic ant,ase motio ns h a ve  be e n tak en a s  a signif i ca nta s pe ct of spiri t u a l f ormat ion .  Jesus , fo r example, begins his Sermon ontheM o unt  wi t h apr ofound treatme ntof a nger and  c ontempt. He  does so  a s  thes e comp lex me ntal st a t es ,  inclu ding  em otions, a reat the gro un df loor o f wh at  needs  to be tran s f ormed in us. Alt hough B rowna ndStraw nrecogni z e th at emotion s are an im portan t pa rt of  spirit ua l form ati on , their ac c ount of e motio ns face sdiff icu lt pro blem s .  Acco rdin gtoBrown and S tr a wn ," Emo tion s are  c onti nuous bra i n-body a dju s tmentsan d a t t unemen t st o  our curre ntsitua t i on, most p a rtic u la r ly ou r soci al sit uation" (14 8) . Theycon t i nue with
 physical_facts about_interpersonal knowledge, then there_are no_further_facts one_can_know regarding interpersonal_knowledge. However, this_is not what happens_in Mary-type thought_experiments._Mary knows all the physical facts about interpersonal knowledge, however, she still comes to_know_78 Brown_and_Strawn,_58-63. 79 The original thought_experiment was introduced in Frank_Jackson, "Epiphenomenal_Qualia," Philosophical Quarterly 32 (137) (1982): 127–136; and_more_fully developed in,_"What Mary Didn't Know," Journal of Philosophy 83 (5)_(1986): 291–95. 80 Eleonore Stump, Wandering_in Darkness: Narrative_and_the_Problem of Suffering (Oxford:_Oxford University Press, 2010), 52. something_new when she meets a person,_her mother, for the first time. That_is, the physical facts are not_the only facts. Hence, physicalism_is false._Consider again the intrapersonal self-knowledge_mentioned above. This_kind of_knowledge is necessarily_first-person and cannot be known through_thirdperson scientific inquiry._I can read in the Bible_or_learn from a_friend_that_my anger_keeps me from_full_unity with_God,_but that is not sufficient or_even_necessary for me to attend to the_phenomenology of feeling God's_distance_from me in my_anger. That knowledge I gain_in my first-person experience, not through_third-person propositional_knowledge. But_the kind of knowledge that Brown and Strawn focus on and_ground their view of spiritual formation_in is third-person scientific_knowledge. That_is,_their account of_spiritual_formation does_not have, and can't seem to gain,_the recourses_to account for the kind of_self-knowledge involved in important_aspects_of spiritual formation. Christian Physicalism and_the Nature of Emotions Lastly, we_wish to draw attention to_the_metaphysics_of emotion that Brown and_Strawn advance. This is significant, as_emotions have been_taken as a significant aspect of spiritual_formation._Jesus, for example, begins his Sermon_on_the Mount with a profound treatment_of_anger_and contempt. He does so_as these complex mental states, including_emotions, are at the ground floor of what needs_to be transformed_in us. Although Brown and_Strawn_recognize_that emotions are an important part of spiritual formation, their_account of_emotions faces difficult_problems. According to Brown and Strawn, "Emotions are continuous brain-body_adjustments and attunements to our current situation,_most particularly our social situation" (148). They continue with