 intriguing and distinct behavioural difference: there is Duhem-the-physicist who never hesitated to acknowledge the existence of the relevant scientific tradition from which he drew his inspiration, and then there is Duhem-the-philosopher who never explicitly referred to the scholars and philosophers who, just prior, had entertained similar beliefs and ideas. This difference is all the more astonishing since the appearance of the scientific tradition, from which it is inspired, and that of the philosophical tradition, from which it could have been inspired, are contemporary. Among the various causes which could account for this difference, St. Bordoni points to the fact that Duhem relied primarily on the dual influence of Aristotle and Pascal, far more than on that of his immediate predecessors. In order to summarize this dual influence - and most certainly worth a direct quotation here - the author formulates the following magnificent explanation: "Duhem found in Aristotle the awareness of the complexity of natural processes, and he found in Pascal the awareness of the complexity of scientific practice" (p. 241). Lastly we would like draw the readers' attention to the ideas advanced with respect to natural classification (a particularly fragile concept), and to a certain Duhemian deviation (jeopardizing his sophisticated philosophy of science by succumbing to the appeal of a more comfortable finalism). By positioning itself chiefly in relation to the historiographic theories advanced by I. Benrubi, A. Brenner et J. Renn, by distrusting the legislators of scientific practice, and by urging us not to idealize the adjectives 'naive' and'sophisticated', which it fortunately coined itself, this book constitutes, on the whole, a veritable and most welcome plea in favour of recognizing the complexity of the natural world, as well as the no less important historical and philosophical complexity of the scientific approach which is called to investigate it! Chapter XXXX: Neuroscience, Spiritual Formation, and Bodily Souls: A Critique of Christian Physicalism Brandon Rickabaugh and C. Stephen Evans Forthcoming in Keith Loftin and Joshua Ryan Farris (eds.). Christian Physicalism? Philosophical Theological Criticisms. Lexington Books, 2017. Introduction The link between human nature and human flourishing is undeniable. "A healthy tree cannot bear bad fruit, nor can a diseased tree bear good fruit" (Matt. 7:18). The ontology of the human person will, therefore, ground the nature of human flourishing and thereby sanctification.
intriguing and distinct behavioural difference: there be Duhem - the - physicist who never hesitate to acknowledge the existence of the relevant scientific tradition from which he reap his inspiration, and then there is Duhem - the - philosopher who never explicitly refer to the learner and philosophers who, just prior, had entertained similar impression and ideas. This difference is all the more amazing since the appearance of the scientific tradition, from which it is inspired, and that of the philosophical tradition, from which it could have been inspired, are contemporary. Among the various cause which could account for this difference, St. Bordoni points to the fact that Duhem trust primarily on the dual influence of Aristotle and Pascal, far more than on that of his contiguous predecessors. In ordering to summarize this dual influence - and most certainly worth a lineal quotation here - the author formulates the following magnificent explanation: " Duhem found in Aristotle the awareness of the complexity of lifelike procedure, and he found in Pascal the awareness of the complexity of scientific practice " (p. 241). Lastly we would like draw the readers' attention to the ideas advanced with respect to lifelike categorization (a particularly fragile concept), and to a certain Duhemian diversion (venture his sophisticated philosophy of skill by succumbing to the entreaty of a more comfortable finalism). By positioning itself chiefly in relation to the historiographic theory advanced by I. Benrubi, A. Brenner et J. Renn, by distrusting the legislators of scientific practice, and by urging us not to idealize the adjectives' uninstructed' and'sophisticated', which it fortunately coined itself, this book constitutes, on the whole, a veritable and about welcome plea in party favor of acknowledge the complexity of the natural world, as well as the no less authoritative historical and philosophical complexity of the scientific approach which is call to investigate it! Chapter XXXX: Neuroscience, Spiritual Formation, and Bodily Souls: A Critique of Christian Physicalism Brandon Rickabaugh and C. Stephen Evans Forthcoming in Keith Loftin and Joshua Ryan Farris (eds .). Christian Physicalism? Philosophical Theological Criticisms. Lexington Books, 2017. Introduction The link between human nature and homo flourishing is undeniable. " A healthy tree cannot bear bad fruit, nor can a diseased tree bear full fruit " (Matt. 7:18). The ontology of the human person will, consequently, ground the nature of human flourishing and thereby sanctification.
 inhriguing and distinct bemavioural differgnxe: thece is Dhhem-the-pfysicist who never hesitated ti ackbowledge the existence of the rvlevant sxienuific tradition fckm whicm he svew hns inspiration, akd then these is Duhem-the-[hkllsopher who never explicitly referrqd to tne scholars and khiloxjpheds who, just prior, had entertained aimilar beliefs and odeas. This difference is apl tje more astonishinh since the appqqrance of thd scientifpe tradition, from which it is inspired, and ghat pf the phioowopjhcal traditmon, frjm which it gpuld hdve beem inspired, are coitemporary. Among the varimus causes which cjuld accognc for this difference, Sr. Borgoni poivrs go uhe fzct thwt Vuhem relies primarily on the dual influemcq of Aristotle and Pwssal, far more than on that of his immedidte predecessors. In order ro summarize this duap influense - and most certainly worth a direct quotation hare - vhd abbmor wirlulates the following magnificent explanation: "Sunek found in Ariftotle the swwrrgess of the cumplexnfy of natural procesdes, and he fiund in Pwscak the awareness of the compoexity of scpentufic practice" (p. 241). Lcstly we wouud loke dtaw the readers' attentiun tk the ideas advanced dith respect to vatlral classification (a particulwrly fragmle cpncept), xnd jo a cewtain Duhelian deviation (jeopardizlng hns so[histicatef philosophy of science by succnkbing to the a[pedl of a iore gomfortable finwlism). By positnoning icself zhiefly in relatimn to the hystoriographiw theories adtanced by I. Bwnruvi, A. Brdvner et J. Renn, by distrlsuing the lwgislators of sciektifiz practice, and bv oeging us not tp iaeajide vhe aqbectives 'naiee' avd'sulhistkcated', whicm ig fottunately coined itsalf, fhis book constituyef, on the whole, a veritable anc most welcome plew in havour of rrcodnizing the complexity of the hatural wlrlq, as well as the no less impprtant historical and philosophical com'lexity of the scientifuc approach which ix called to mnvestygate it! Whapter XXXX: Neuroscuence, Spiritual Fprmation, and Bodily Skuls: A Critlque of Christian Physicalism Brandon Rickabaugh and C. Stephen Evans Fortycominj yn Keith Lortin and Bofkua Ryag Facrms (eds.). Christian Ihysicalism? Philosophical Theolojical Crithcnsms. Lexington Books, 2017. Introduvtkon The link cetween human nature and human fkourishing is undeniable. "A healyhy tree cannot bear bad fruit, nir cah a diseasxd tree bear good friit" (Mact. 7:18). Thw ontoligy lf the human oerxok will, thegefoce, yround the nature of human flouriwhing qnf thereby sanctihication.
intriguing and distinct behavioural difference: there is never to acknowledge existence of the he his inspiration, and there is Duhem-the-philosopher never explicitly referred to the scholars philosophers who, just prior, had entertained similar beliefs and ideas. This difference is the more astonishing since the appearance of the scientific tradition, from which it inspired, that the tradition, from which it could have been inspired, are contemporary. Among the various causes which could for this difference, St. Bordoni points to the that Duhem relied primarily the dual influence of Aristotle Pascal, more than that his predecessors. In order summarize this dual influence - and most certainly worth a direct quotation here - the author formulates following magnificent found in the of complexity of natural he found in Pascal the awareness of scientific practice" (p. 241). Lastly we would draw the attention to the ideas advanced with to natural classification (a particularly fragile concept), and a certain Duhemian deviation (jeopardizing his sophisticated philosophy of science by succumbing to the appeal more comfortable finalism). By itself chiefly in to historiographic advanced I. Benrubi, Brenner et J. Renn, by distrusting the legislators of scientific practice, by urging us not to idealize the adjectives 'naive' and'sophisticated', fortunately itself, this book on the whole, a and welcome plea in favour the of as as no less important historical philosophical complexity of the scientific which is called to Spiritual Formation, and Bodily Souls: A Critique of Physicalism Brandon Rickabaugh and C. Stephen Evans in Keith Loftin and Joshua Ryan Farris (eds.). Christian Physicalism? Philosophical Theological Lexington Books, The link between human nature and human flourishing undeniable. "A healthy tree bear bad fruit, nor can a diseased tree bear fruit" 7:18). The of the human will, therefore, ground nature of human thereby sanctification.
 intriguing and distinct behaVioural difFerenCe: tHerE iS DuhEm-thE-physicist who nEVer hEsitated to acknowledge tHe exiStENce oF ThE releVant sciENtIFIc tRaDiTioN fROm Which He dRew his iNspiration, And ThEn there is DuhEM-tHe-philosopHer Who never explIciTly refErRed TO the sChoLars aNd philOSopherS who, just pRiOR, had enTErtaineD SImIlar Beliefs and ideas. ThIS dIFference is all tHe more AsTOnISHinG siNce the appeArAnce oF The scieNTiFIC TraDItion, from whicH it is inspirED, anD that oF tHe pHIlosopHical TrADitIon, from whicH it cOuld have bEen insPIred, are COntempoRary. AmOng The VariOUs CaUseS wHIch COuLd aCCouNt for thiS dIfFerenCe, St. bORDOni pOinTs to The faCt that Duhem reLieD priMAriLy on tHe duaL infLuEnce oF AristOtle aNd pascal, far more thAn on That of his ImmEdIatE pRedecESsors. IN orDer To summaRize thiS DuaL iNFLUeNce - and most certainlY wORTh A direct qUotatiON hErE - The authoR fOrmUlatES The foLlowINg MagnificEnt expLAnAtIon: "DuheM fOund in arIstOtlE the aWArenEss of tHe compleXity oF Natural processES, and he found in pAsCAL tHE awaRenEss of the comPlexITy of ScieNTiFic PRactiCe" (p. 241). LaStLY wE Would like draw the reaDeRs' atteNtion To the ideas advAnced with rESPEct to natUral CLaSSification (a parTiculArly fragilE Concept), aNd to a Certain DUhemian deVIAtion (jeoParDizIng His SOPhIsticated philOSOphy Of Science By sUccumbiNg tO thE apPeaL oF a more comFortable FiNaLiSm). by pOsitiONing itseLf ChiEfLy iN relaTIon to tHe hisToriOgRaPHic TheorieS AdVANced By i. BEnruBi, A. brEnner Et J. RENn, bY distruSting the lEgiSLatoRs Of ScientiFic practice, anD bY urging us nOt To iDealizE THe adjectIves 'naive' and'sophisticatED', which iT foRtunaTely Coined itsElf, This boOk cONstituTes, on tHe whoLe, A veRITable AND mOst WeLcome plea iN FAvoUr of rEcOgniZing the Complexity of the natURal World, as well as The No leSS ImPorTAnT HisToRIcaL ANd philosophical Complexity Of THe Scientific APprOaCh which Is calleD to inVEstigatE it! ChapteR XXXX: NeurOsCienCE, spiRitual FormAtion, and bodily SouLS: A CriTIqUe of CHriStian PHySicAlism brandoN ricKabauGh and C. stEphen EVans FOrThcoming In Keith Loftin and Joshua RYan FarRis (edS.). ChRistian PhYsiCAliSm? PhilosoPhicAl TheologiCal criTicisMs. LEXingtOn BoOKs, 2017. intROductIon THE link betwEEn HumAN NaTure and humaN FLOurIshinG is UNdeniaBle. "A Healthy tree cannot BEar bad fruit, nor Can a DISeaSed TRee bEaR good fruit" (Matt. 7:18). the OnTOLogy of thE hUman person wIll, thereFoRE, grouNd the nAture oF human fLOUrIShing aNd thEreBy sanctifIcaTiON.
 intriguing and distinct b ehavioural  diff ere nce :ther e is  Duhem-the-phy s icis t who never hesitatedto ac kn o wled g ethe e xistenc e  o f the  r el eva nt sc ienti fic  tradit ion from w hic hhe drew hisi ns piration,and  then thereisDuhem- th e-p h iloso phe r who  never explic itly refe rr e d to t h e schol a r sandphilosophers who, ju s t prior, had e nterta in e ds i mil arbeliefs an dideas .  This d i ff e r e nce is all the mo re astonish i ngsinceth e a p pearan ce of  t h e s cientific t radi tion, fro m whic h  it isi nspired , andtha t o f th e  p hi los op h ica l  t rad i tio n, fromwh ic h itcoul d h a ve b een  ins pired , are contemp ora ry.A mon g the  vari ousca useswhichcould  a ccount for this  dif ference,St.  B ord on i poi n ts tothe  fa ct that  Duhemr eli ed p r im arily on the dualin f l ue nce of A ristot l ean d  Pascal,  f armore t han o n th a tof his i mmedia t epr edecess or s. Inor der  to  summ a rize  thisdual inf luenc e  - and most ce r tainly wortha  d i r ec t  quo tat ion here -thea utho r fo r mu lat e s the  foll ow i ng magnificent explana ti on: "D uhemfound in Aris totle thea w a reness o f th e  c o mplexity of na tural  processes ,  and hefound  in Pasc al the aw a r eness of  th e c omp lex i t yof scientific p ract ic e" (p.241 ). Last lywewou ldli ke draw t he reade rs 'at te nti on to the idea sadv an ced  with respec t tonatu ra lc las sificat i on ( a pa rt ic ular lyfr agile  con c ept ), andto a cert ain Duhe mi an  deviat ion (jeopardi zi ng his sop hi sti catedp h ilosophy  of science by succumbi n g to th e a ppeal  ofa more co mfo rtable  fi n alism) . By p ositi on ing i tself c hi efl yin relatio n tothe h is tori ographi c theories advance d  by  I. Benrubi,A.Bren n e retJ .R enn ,b y d i s trusting the le gislatorsof sc ientific p r act ic e, andby urgi ng us not toidealizethe adjec ti ves' n aiv e' and'sop histicat ed', whic h  it f o rt unate lycoined  i tse lf, t his bo o k c onsti tutes,  o n thewhole ,a verita ble and most welcome pl ea infavou r o f recogni zin g  th e complex ityof the nat ura l w orld,  as wellas t h enol ess i mpor t ant histo r ic ala n dphilosophic a l com plexi tyo f thescie ntific approach w h ich is calledto i n v est iga t e it !Chapter XXXX:Neu ro s c ience, S pi ritual Form ation, a nd Bodil y Soul s: A C ritique o fC hristi an P hys icalism B ran do n  Rickab au gh and C.  Ste ph en Eva ns For t hcom i n g in Keith Lofti n and J oshua Rya n Far ri s (eds. ) . Ch ristian Ph ysicalism?Philos ophi cal T heologi ca l Crit ici sm s. Lexingt o n Books,2017.  Introd uc tion  Th e link  bet w e en hu manna tur e and hum a n  f l ou ri s hin g is  unde ni able . "A heal t hy treecan n ot bear  b adf r uit, n o rc a n a diseas edtreeb e ar good fr u it"( Ma t t. 7: 18). T he ont ology o f  th ehuman p ers o n  will, th erefore,g rou nd  the  natureof  hum an  fl ou rishing and the reby san ctificat i o n.
 intriguing_and distinct_behavioural difference: there is_Duhem-the-physicist who_never_hesitated to_acknowledge_the existence of_the relevant scientific_tradition from which he_drew his inspiration,_and_then there is Duhem-the-philosopher who never explicitly referred to the scholars and philosophers who,_just_prior, had_entertained_similar_beliefs and ideas. This difference_is all the more astonishing_since the_appearance of the scientific tradition, from which it_is_inspired, and that_of the philosophical tradition, from which it could have_been inspired, are contemporary. Among the_various causes which_could_account_for this difference, St._Bordoni points to the fact that_Duhem relied primarily on the dual_influence of Aristotle and Pascal, far more_than on that of his immediate_predecessors. In order to summarize_this dual_influence - and most certainly_worth a direct_quotation here_- the author_formulates the following magnificent explanation: "Duhem_found in Aristotle_the awareness of the complexity of_natural_processes, and he_found_in_Pascal the_awareness of the_complexity_of scientific_practice"_(p. 241). Lastly we would like_draw_the readers' attention to the ideas advanced_with respect to natural_classification_(a particularly fragile concept),_and to a certain Duhemian_deviation (jeopardizing his sophisticated philosophy of_science by_succumbing to_the appeal of a more comfortable finalism). By positioning itself chiefly_in relation to the historiographic theories_advanced by I. Benrubi,_A. Brenner_et_J. Renn, by_distrusting_the legislators_of scientific practice, and by urging us_not to_idealize the adjectives 'naive' and'sophisticated', which_it fortunately coined itself,_this_book constitutes, on the whole, a_veritable and most welcome plea in_favour of recognizing the complexity_of_the_natural world, as well as_the no less important historical and_philosophical complexity of_the scientific approach which is called to_investigate_it! Chapter XXXX: Neuroscience, Spiritual Formation,_and_Bodily Souls: A Critique of Christian_Physicalism_Brandon_Rickabaugh and C. Stephen Evans_Forthcoming in Keith Loftin and Joshua_Ryan Farris (eds.). Christian Physicalism? Philosophical Theological Criticisms. Lexington_Books, 2017. Introduction_The link between human nature_and_human_flourishing is undeniable. "A healthy tree cannot bear bad fruit,_nor can_a diseased tree_bear good fruit" (Matt. 7:18). The ontology of the human_person will, therefore, ground the nature of_human flourishing and thereby sanctification.