The Call to Personhood

McFadyen, Alistair

doi:10.1017/cbo9780511598012

Cited by 70 publications

(3 citation statements)

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“…Buber (1965) asserts that each person has a voice that must be heard. Like Furlong (1994) and McFadyen (1990), I feel that when persons who have been devalued are included in the dialogue they learn to live a new story. Engaging in collaborative inquiry, as I did during my doctoral work, and as this book's authors have done, gives the professional development story a new beginning.…”

Section: Transitions From the Past Toward A Collaborative Futurementioning

confidence: 97%

Searching for Meaning: Reflections on Meaningful Professional Development

Eldridge

1998

Curriculum Inquiry

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The excitement I felt was due, in part, to the multiplicity of my roles as an elementary school teacher, an adjunct professor for pre-service teachers, and a recent doctoral graduate about to embark on a journey into the world of university teaching. This book has touched my professional life on many levels; it is from these varying perspectives that I undertake to discuss this book.As a practitioner in the field, I had longed to find meaningful professional development to improve my teaching practice. As an adjunct professor, I saw many research opportunities with my teacher candidates go unrealized because of the lack of support for teacher/teacher and university/ school research available at that time. As a graduate student, I was drawn to personal experience methods as a way of understanding my personal practical knowledge (Elbaz 1983) and I felt challenged to find a way to blend these ways that I come to know myself on a more universal continuum than was in place in many faculties of education and school boards at

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Section: Transitions From the Past Toward A Collaborative Futurementioning

confidence: 97%

Searching for Meaning: Reflections on Meaningful Professional Development

Eldridge

1998

Curriculum Inquiry

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“…Theology seems to have reached relational assumptions largely through its own internal resources, drawing implications from Trinitarian theology. There is a large recent literature in theological anthropology emphasizing relationality and personhood, dating from John Zizioulas’ Being as Communion (1985) and Alistair McFadyen's The Call to Personhood (1990). The relationalist thinker from outside theology with whom Alistair McFadden engaged most was Rom Harré, especially his book, Personal Being (1983).…”

Section: Changing Assumptions About Human Naturementioning

confidence: 99%

“…In brief, the argument is that relationality is a defining feature of the Trinitarian God, and that God's relationality is reflected in the relationality of humans. It is the approach taken by Alistair McFadyen (1990), Stanley Grenz (2001), and many others. It is a fair point, as far as it goes.…”

Section: Changing Assumptions About Human Naturementioning

confidence: 99%

The Relational Turn in Understanding Personhood: Psychological, Theological, and Computational Perspectives

Watts,

Dorobantu

2023

Zygon

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From the middle of the twentieth‐century onwards, there has been a growing emphasis on the importance of relationality in what it means to be human, which we call a “relational turn.” This is found in various domains, including philosophical psychology, psychoanalysis, and theological anthropology. Many have seen a close connection between relationality and personhood. In the second half of the article, we consider the implications of this trend for artificial intelligence (AI) and robotics. So far, AI has largely neglected relational intelligence, though that could perhaps be about to change. Cybernetics was rendered more open to assumptions about the contextuality of intelligence by its rather different assumptions from AI. Social robotics increasingly requires relational intelligence, and promising steps might be found in computational modeling of human relationships. Questions about whether robots can achieve personhood are difficult to resolve, though the possibility should not be ruled out.

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Christianity and Genetics

Messer

2013

Encyclopedia of Life Sciences

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It is sometimes assumed that genetics, together with other biological sciences, makes Christian belief increasingly irrelevant and untenable. However, conflict is not the only way of conceiving the relationship between biosciences and Christianity, as an exploration of the three key issues shows. First, genetic and theological explanations of the natural world need not be in competition with each other. Second, Christian understandings of personal identity can incorporate an understanding of genetic influences without being undermined by it. Third, a deterministic account of behaviour incorporating genetic and environmental influences does not deny the possibility of genuine free will and responsibility, but a Christian understanding of sin and salvation will, in any case, reframe debates about free will and responsibility. An exploration of these issues suggests that the relationship between genetics and Christian theology is best understood as some kind of dialogue, in which each has gifts to offer the other. Key Concepts: The relationship between genetics and Christianity is not necessarily one of inevitable conflict: other possibilities include independence, dialogue and integration. Some form of dialogue is the most satisfactory way to think of the relationship between Christianity and genetics. Explanation of the natural world is not a zero‐sum game: science deals mostly with ‘efficient’ causes, whereas religious explanations are often concerned with ‘formal’ and ‘final’ causes. Traditionally, Christians have thought of personal identity in terms of the soul, though alternative accounts of human personhood such as ‘nonreductive physicalism’ are also proposed by theologians in dialogue with the biosciences. Even a deterministic account of human thought and behaviour would not exclude the possibility of genuine freedom and moral responsibility, but in any case this discussion is complicated and enriched by a Christian account of sin and salvation. Dialogue with genetics and other biological sciences can help Christian theology understand more fully what it means for humans to be physically embodied creatures. Genetics, like other sciences, raises ethical questions that it does not in itself have the moral resources to address, and Christianity has resources of moral wisdom to offer for deliberation on these questions.

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The Call to Personhood

Cited by 70 publications

References 0 publications

Searching for Meaning: Reflections on Meaningful Professional Development

Searching for Meaning: Reflections on Meaningful Professional Development

The Relational Turn in Understanding Personhood: Psychological, Theological, and Computational Perspectives

Christianity and Genetics

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