Mormon Creation Narratives and Creation by Evolution

I once heard it said when I was a young undergraduate that the creation accounts – particularly that of Abraham – fit very well with evolutionary accounts of creation. A casual read of Abraham seems to confirm this: earth, void; waters divided from earth; plants come up from the earth; fish and fowl; beasts of the earth; man. This sort of progression would make sense from an evolutionary perspective – creation evolves from simple to complex.

But add Moses’ account into the mix and things become a little dicier. Continue reading

Another Post about Evolution

This site has been quiet for some time and it makes me wonder if we’ve stopped “thinking in a marrow bone.” I haven’t stopped thinking, but I’m not sure if I’m doing much thinking that’s worth anything. So instead, I’d like to issue a challenge and have you do the thinking for me: someone help me understand why so many Mormons accept evolution whole cloth without settling some of the most crucial divisions between doctrine and Darwinian dogma?

Let me reveal my ignorance by talking about things I don’t understand.

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Conviction by Invitation

[This is a “reprint” of part 3 of a series I posted on my home blog, www.ldsphilosopher.com]

In a previous post, I presented Oakeshott’s view of rationality as the capacity to form interpretations of and responses to experience. In another post, I described ways in which the movie Contact provides an excellent example of this. In this post, I will explore a little deeper how Ellie’s experience in the movie illustrates Oakeshott’s point. I would recommend that those who haven’t read either of these two posts do so here: Rationality Redefined; Jodi Foster’s Empiricism in Contact.

Interpreting Experience

There were several ways to interpret Ellie’s reported experience. The committee chairman interpreted the entire experience as a delusion: Ellie, a young woman starved for contact with her long deceased father, created the experience in her mind to ease her loneliness and sorrow; the entire project was a hoax developed by an eccentric personality who had for a long time been influencing Ellie’s life and research.

Ellie, although she admitted that the chairman’s interpretation seemed more likely than her own, chose to interpret the experience as an interaction with an alien intelligence that wished to learn about the human race. She chose to interpret the experience this way because this Continue reading

In Defense of Elder Hafen: Brief Response to FMH

Elder Hafen recently gave (at an Evergreen conference) what I consider to be a wonderful speech concerning same-sex attraction and gay marriage. It is linked on the LDS Newsroom. This speech is probably the most well-balanced and well-informed article on same-sex marriage by an LDS general authority.

Then, to my dismay, I came across this post at FMH, in which ECS criticizes Hafen’s speech, in particular his use of references. But the FMH post itself is misleading and needs to be critiqued.

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Jodi Foster’s Empiricism in Contact

[This is a “reprint’ of part 2 of a series I posted on my home blog, www.ldsphilosopher.com]

One of my favorite movies is Contact, based on a novel written by Carl Sagan. One reason I like it is that it makes such important statements about how we come to know things. (Spoiler alert: Those who haven’t seen the movie and would not like the plot spoiled for them should not read this post.)

Ellie Arroway and her friend Palmer Joss discuss the meaning of religious experience.

One of my favorite movies is Contact, based on a novel written by Carl Sagan. One reason I like it is that it makes such important statements about how we come to know things. (Spoiler alert: Those who haven’t seen the movie and would not like the plot spoiled for them should not read this post.)

The movie is about a woman named Eleanor Arroway (Ellie, played by Jodi Foster), who is an astronomer working for the SETI program (Search for Extraterrestrial Intelligence). She scans the stars using radio telescopes, looking for radio signals from other planets that may be communications from intelligent life outside the solar system.

Traditional Empiricism

Ellie is an atheist (or at best, an agnostic); she does not find any compelling evidence to believe in God. She refuses to believe in anything unless it can be demonstrated to her scientifically. She does not feel that there is enough evidence to warrant belief in a Supreme Being.

Ellie befriends a man named Palmer Joss, who is a theologian and a humanitarian specialist who writes books about the lack of meaning in our lives. He finds it remarkable that despite an increased standard of living and incredible technology, we Continue reading

“Objective” Has to Go

I hear the word “objective” used fairly often. I’ve heard it at home, at the university, at work, and even at church on occasion. One thing I think we fail to appreciate is that this word can have several different meanings and that some of these meanings may convey more philosophical baggage than we might know.

Although there may be more ways to use the word, I’ve decided to deal specifically with two ways I hear the word “objective” used daily.

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The Restoration of All Things

Many of us compartmentalize our lives in a way that would seem strange to scholars of past centuries. We talk about our religious lives and our academic lives as though they were two separate things, divided in a way that protects one from the effects of an error in the other, as a bulkhead on a ship may protect other compartments from being flooded by water. However, this modern separation of our academic and spiritual life is a very recent development. I believe that the division between spiritual and secular knowledge is a false distinction, and, as Richard Williams has pointed out, found nowhere in scripture.1

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