published_or_final_version / Philosophy / Doctoral / Doctor of Philosophy

An analysis of relevant aspects of the history of science shows that theology's loss of credibility in an increasingly science-oriented age can be attributed to unresolved disputes from the past over metaphysical, epistemological and methodological issues. In Chapters 1 and 2, an attempt is made to show that the basic disagreements between science and theology can be traced to the ongoing quest for the principles of knowing shared by all disciplines. In Chapters 3 to 6, an attempt is made to identify these principles. Firstly, the processes and principles by which science acquires its knowledge and deems it to be objective are examined. Secondly it is argued that these same processes and principles are not the special property of science but are used by the humanities as well. Thirdly, it is contended that these principles are "empirico-critical." They enable us to bridge the gap between thought and reality and gain access to knowledge of the external world. A more comprehensive model for knowing is proposed. Chapters 7 to 9 examine whether it is possible to apply empirico-critical principles to theology. From a study of relevant aspects of Austin Farrer's thought, it is argued (i) that the processes of knowing in theology are the same as those in the sciences and the humanities, (ii) that, though theology's procedures and techniques are necessarily different from, say, the sciences because of its subject matter, these are capable of adhering to the same principles of objectivity, and (iii) that, in principle, theological decision-making is possible, even in the most controversial debates. The conclusion is that since the same processes and principles of trustworthy knowing in the sciences and humanities are fully applicable to theology, theology's viability as a source of trustworthy knowing should no longer be held in doubt.

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黃天生. / "2005年1月". / 論文(哲學碩士)--香港中文大學, 2005. / 參考文獻(leaves [1]-[5], 2nd group). / "2005 nian 1 yue". / Abstracts in Chinese and English. / Huang Tiansheng. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2005. / Can kao wen xian (leaves [1]-[5], 2nd group). / Chapter 1. --- 引言 / Chapter 1.1 --- 硏究之背景 --- p.1 / Chapter 1.2 --- 硏究目的 --- p.4 / Chapter 1.3 --- 硏究方法及結構 --- p.8 / Chapter 2. --- 關聯法之一極一一對處境之理解 / Chapter 2.1 --- 田立克關聯法對處境之理解 --- p.10 / Chapter 2.1.1 --- 引言 --- p.10 / Chapter 2.1.2 --- 田立克自覺處身於時代的轉接階段 --- p.13 / Chapter 2.1.3 --- 田立克對現代性中心問題之反省 --- p.14 / Chapter 2.1.4 --- 從現代性的特徵帶出人存在之根本問題 --- p.16 / Chapter 2.1.5 --- 過往方法的評檢 --- p.19 / Chapter 2.2 --- 徐思相互批判關聯對處境之理解 --- p.22 / Chapter 2.2.1 --- 引言 --- p.22 / Chapter 2.2.2 --- 時代轉變的中心問題一一從現代至後現代 --- p.24 / Chapter 2.2.3 --- 處境的轉變，修正的需要 --- p.32 / Chapter 2.3 --- 從田立克至徐思 --- p.34 / Chapter 3. --- 關聯法之一極一一對宗教信仰之理解 / Chapter 3.1 --- 田立克關聯法之一極一一對宗教信仰的理解 --- p.35 / Chapter 3.1.1 --- 引信 --- p.35 / Chapter 3.1.2 --- 終極關懷作爲宗教普遍性的基礎 --- p.38 / Chapter 3.1.3 --- 終極關懷到基督宗教的上帝 --- p.41 / Chapter 3.1.4 --- 終極關懷與耶穌是基督一一基督教的獨特性 --- p.43 / Chapter 3.2 --- 徐思關聯法之一極一一對宗教信仰的理解 --- p.46 / Chapter 3.2.1 --- 引言 --- p.46 / Chapter 3.2.2 --- 徐思對宗教之定義 --- p.47 / Chapter 3.2.3 --- 宗教之定義´ؤ´ؤ極限經驗 --- p.49 / Chapter 3.2.4 --- 宗教之定義一一經典 --- p.53 / Chapter 3.2.5 --- 從經典的理解到基督論之建構 --- p.58 / Chapter 3.3 --- 從田立克至徐思 --- p.59 / Chapter 4. --- 關聯法之方法論一一如何關聯的問題 / Chapter 4.1 --- 田立克關聯法之方法論框架 --- p.61 / Chapter 4.1.1 --- 引言 --- p.61 / Chapter 4.1.2 --- 問題與答案之關係 --- p.63 / Chapter 4.1.3 --- 形式與內容之關係 --- p.67 / Chapter 4.2 --- 徐思關聯法之方法論框架 --- p.72 / Chapter 4.2.1 --- 引言 --- p.72 / Chapter 4.2.2 --- 詮釋學之於經典的嫁接 --- p.73 / Chapter 4.2.3 --- 批判技巧之運用 --- p.75 / Chapter 4.2.4 --- 類比想像的意思 --- p.77 / Chapter 4.3 --- 從田立克至徐思 --- p.80 / Chapter 5. --- 總結 / Chapter 5.1 --- 引言 --- p.82 / Chapter 5.2 --- 進入多元世界的田立克 --- p.83 / Chapter 5.3 --- 徐思在關聯法裏修正了甚麼？ --- p.86

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This thesis seeks to examine and critique the transcendental feminist methodology and Trinitarian theology of Elizabeth A. Johnson. We will focus on four central, recurring themes that emerge out of her corpus, paying particular attention to how she assimilates these in She Who Is. They are: Johnson's feminist methodology and epistemology, her transcendental anthropology and epistemology, her panentheistic, relational ontology and her feminist 'Trinitarian' God-talk. The thesis will consist of four chapters, which will focus on these four main themes, and a conclusion. Chapter one will look specifically at the Johnson's modern, Catholic reformist feminist methodology and epistemology, which prioritise both the category of experience and the ontological principle of relation. The chapter will conclude with a brief summary of a few feminists who have defined their theological positions in direct opposition to Barth's view of Trinitarian revelation and language, and compare them to Johnson. Chapter Two will deal specifically with Johnson's embrace of Karl Rahner's transcendental metaphysics and her attempt to integrate this anthropology and ontological epistemology with feminist anthropology and epistemology. We will also highlight the various 'dilemmas of difference' Johnson faces in her use of conflicting appeals to experience. Chapter Three will analyse and critique her panentheistic, relational ontology with specific attention paid to her re-schematization of traditional Trinitarian theology and Christology. Barth's theology is used in part to critique Johnson's assertions at this point. In Chapter Four, we analyse Johnson's 'analogical' and 'symbolic' approach to God-talk to determine whether it is safeguarded from univocity, as she intends. We also raise-the question of whether she is kept from the potential equivocity that threatens her agnostic approach. In conclusion, we will summarise our response to the naturally emerging questions of the thesis, assess Johnson's approach overall and raise whatever questions we believe still remain.

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Synthetic biology has been defined as: “the design and construction of new biological parts, devices, and systems, and the re-design of existing, natural biological systems for useful purposes” (syntheticbiology.org). The convergence of scientific fields such as molecular biology, computer science and others have rendered it a natural progression, based on existing knowledge.The fact that humanity has reached a stage of development where it seems feasible to “create” life, or design it to a high degree of specificity, is a significant milestone in its history. It generates important ethical questions: Is synthetic biology something good, a natural use of humanity’s talents, or is it a step towards megalomania, playing God, a usurpation of his role? Is it really a natural progression, nature advancing to a state where its products can, in turn, improve nature itself; or does it challenge the dignity of nature by virtue of its “unnaturalness”? Is it an expression of the creative talent of humanity, thus enhancing human dignity, and perhaps that of all life, or does it challenge the dignity of life itself? Regarding its potential consequences, it may, if it succeeds, lead humanity to a new level of development, a paradigm shift comparable with the scientific or industrial revolutions, through a vast increase in scientific knowledge, and subsequent technological developments in all relevant areas, including medicine, food production and fuel development. However, there is potential for serious accidents if synthetic organisms interact with naturally occurring ones, possibly affecting the future course of evolution. Synthetic biology also offers the possibility of creating ever more powerful weapons, more easily than ever before; the technology is reaching a stage where any interested members of the public may be able to create weapons of mass destruction. Synbio is a dual use technology, offering potential for both good and evil. Its potential for either appears to be greater than any other technology that has existed.In this thesis I evaluate the ethics of synthetic biology from the following ethical perspectives – deontology, consequentialism and theology. I am approaching it from several viewpoints so as to give as wide an analysis of the issues as possible. I also evaluate the effectiveness of these standard ethical tools for evaluating synbio ethics. In addition, I examine whether ethics should be more deeply integrated into the day-to-day scientific research in synbio. As a secondary study, I discuss regulation, the main legal issue that synthetic biology generates.

Distance education is one means of delivering theological education which is being used increasingly. This delivery method is particularly helpful to nontraditional students who desire higher education but who cannot leave family and work commitments for residential study. For some in both developing and developed countries, distance education is the only route open to higher theological education. Criteria for assessing effective delivery of distance education have not been established in the literature. The purpose of this study was to identify such criteria. Data were collected with a three-round Delphi from an international panel of seventy-four members comprised of denominational and non-denominational educational administrators and distance educators, denominational district representatives, accreditation representatives, and adult education representatives. Two pilot studies were conducted to test the questions used for round one. Criteria statements were retained if they were deemed "important" or "very important" by at least 80 percent of the respondents on rounds two and three. The panel's responses were found to be independent of respondent location--national or international--and the category of the respondent's group membership. The findings of the study led to the identification of a set of thirty-one criteria in eight categories which may be useful for evaluating existing distance education programs or guiding the development of new programs. The eight categories were ethical concerns, commitment, curriculum, evaluation, support, technology, feedback, and faculty. There was a 100 percent consensus in rating these thirty-one criteria as "important" or "very important" by the panel members. / Ph. D.

Interpretation of Scripture is not complete until it has been applied. Virtue and Vice examines the personal application of New Testament ethical lists. Catalogues of virtue and vice were common modes of instruction for both Greco-Roman philosophers and the rabbis of Hellenistic Judaism. New Testament writers also used this method to teach Christian morality. Their theological perspective and worldview, however, came from the Old Testament and its fulfilment in Jesus, the Messiah. In context, the NT ethical lists instruct, motivate, warn, and guide Christians toward right behaviour and harmonious relationships. The lists occur as one mode of instruction in larger paraenetic material. They must therefore be studied as sub-genres of these larger units. The classic list of Philippians 4:8 provides a guide to moral discernment (and action) that preserves the unity of the congregation in the humility of Christ. Personal application takes places in a biblical theological framework. The interpretation of a passage is viewed within the overall biblical progress of God's redemptive purposes. Biblical theology also assists the student to position himself/herself in relation to the passage under study. The literary nature of scriptural texts makes it necessary to distinguish the abiding theological principles from the merely cultural or occasional. A principle can be re-applied in a parallel contemporary context. Different genres (such as ethical lists) suggest ways to apply the text. For instance, ethical lists serve as ideals and examples of Christian conduct. The personal dynamics of faith in Christ, dependence upon the Holy Spirit, and a continual process of obedience contribute to the relevance of the text. These three together give the confidence that God's Word may be both understood and lived with fresh power for today. Several of the catalogues occur in contexts of Christian unity in the midst of ethnic and social diversity (Gal. 5:16-25;Eph. 4-6;Phil. 4:8;Col. 3:1-17). They depict an ideal of oneness in Christ between Jew and Gentile. This new identity in Christ does not remove, but transcends ethnic and status differences in local congregations. Models for intentionally implementing Christian unity are assimilation, diversity, and networking. / Systematic Theology / D.Th.