2010
We say at Metanexus that we are after something like “the whole story of the whole cosmos for the whole person.” We are “after” it, because we do not have it. What we do have are the stories told to us and by us in our various academic fields and intellectual areas of expertise. We have the stories told to us and by us in our diverse faith traditions and our various cultural contexts. We have the stories told to us and by us in the very formation and structure of our institutions–educational and commercial, religious and political.
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2009
No one knows for sure, but it is estimated that there are something like 1024 stars in the universe. When talking about numbers so unimaginably large, our world seems cosmically insignificant.
But as far as we know, we're the only ones who count—in two senses of the word:
We alone can count the stars, and it seems to count for something that we do.
As Aristotle begins his Metaphysics, "All men by nature desire to know."
There is something within us—manifested as it is in the entire spectrum of human endeavor,
from the sciences, to philosophy, to religion, to the arts, to ethics—that demands we pursue
the whole story of the whole cosmos if we are to be whole persons, in order to know who we are,
where we are from, where we are going, and how we should live.
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2008
Who are we? Why are we here? In our age, it is science that purports to answer these ancient questions, while technology promises to make us even “more than human.” But despite our amazing scientific discoveries and technological powers, are we not still “a question to ourselves?” And what new questions about ourselves have been raised in our own times?
If we are truly to understand ourselves, our place in the cosmos, and our relation to each other and to the divine, we must adopt rich transdisciplinary approaches that cut across fields of knowledge, institutional boundaries, cultural borders, and religious traditions. more
2007
The 20th century may very well come to be considered the "age of hyper-specialization." Through the increasing division of labor–both economic and intellectual–humans have certainly made enormous progress. We see the acceleration of specialization not only in industry, but in higher education as well. Does hyper-specialization, however, with its intensification of complexity and multiplication of information, also produce significant problems? Does it–and must it–lead to disintegration, a fracturing of knowledge, of culture, and of the soul? What impact has hyper-specialization had on education? And what are its implications for that which goes by the name of "science and religion dialogue"? more
2006
Change and continuity—a metaphysical problem as old as thought itself. Heraclitus, famous for holding that "all things pass and nothing abides; you cannot step twice into the same stream," also insisted: "It is wise to hearken to the Logos and to confess that all things are one!" For Heraclitus, change, the "clash of opposites," is essential to the unity and stability—the continuity—of reality. But the tension between continuity and change is not simply an ancient philosophical conundrum. It is also at the root of the most pressing questions of our time. If Heraclitus is right that change is essential to the continuity of reality, and change is the "clash of opposites," then the constructive engagement of the seemingly "clashing opposites" of science and religion may hold the secret to our well-being and our future. more
2005
The endeavors of science and religion, despite obvious differences, each represent a significant path to knowledge about ourselves, our communities, and our universe. Today more than ever before in history we have the opportunity to encounter and consider a panoply of perspectives from around the world on the most fascinating questions of science and the most pressing questions of justice and human flourishing. more
2004
We live at an extraordinary moment in the natural history of our planet and the cultural evolution of our species, a moment rife with dangers but brimming with possibilities. Science and religion broadly understood take center stage in our hopes for crafting a safer and healthier future. This international conference examines foundational questions in the natural sciences, new approaches to the human sciences, all with the aim of discerning the whereto-and-why of humanity, cosmos, and the divine in the 21st century. more
2003
Unselfish love for all humanity is the most important point of convergence shared by the world's great spiritual traditions. We marvel at the ways and power of love and find in it the best hope for a far better human future. People from all walks of life, often those disadvantaged themselves, excel in loving kindness, not just for their nearest and dearest, but also as volunteers and advocates on behalf of the stranger. How do our complex brains, unique imaginations, communicative abilities, reasoning powers, moral sense, and spiritual and religious promptings give rise to this remarkable yet not at all uncommon practice of unselfish love for our neighbors, or for those we do not even know? If we could answer this question and harness the extraordinary power of love, the world might well erupt into hope. more
2002
There are certain matters of interpretation that we-as scientists, theologians, philosophers, practitioners, and women and men of faith-find we need to address. Many scientists, for instance, have bristled at the Kuhnian interpretation of their practice as a historically contingent, sociological undertaking, not particularly progressing towards the Truth of things. Similarly, the so-called "hermeneutic spiral" of the interpretation of religious texts causes no end of controversy among religious practitioners of practically all faith traditions. The question, then, in both science and religion is whether there is "something" that determines and guides our interpretations, or whether "what is" is amenable to a wide variety-perhaps an infinity-of interpretations, without determining any in particular. Interpretation is important. It matters what we mean by interpretation, how we come to our interpretations, and how we legitimate them. And we may find that interpretation is the key to enriching the dialogue between these two great pillars of culture: religion and science. more
2001
Interpreting Evolution
Evolution can also be understood as a mythic narrative, a spectacular story of origins, which needs to be interpreted and integrated into our religious consciousness. This is the challenge that brings us together for rigorous interdisciplinary and inter-religious dialogue. The conference was part of a program to promote the teaching of course on science and religion at colleges, universities, hospitals, and seminaries worldwide.There is no website for this conference.
2000
Genetics, Bioethics, and Evolution
The sciences and technologies of genetics are revolutionizing our understanding of nature, including our own human nature. We are literally and figuratively reinventing nature and ourselves, as science and culture embark upon a new Lamarkian phase in evolution. The genetic engineering of our agriculture, other species and ourselves raises profound scientific, medical, ethical, legal, psychological, pastoral, religious, and metaphysical questions. In light of this genetic revolution, we will wonder about this new intensification of human creativity and power in conversation with different religious traditions. There is no website for this conference.
