Created Souls

light of philosophy and science. Herein we will also consider the implications a creationist view of persons has for a variety of topics including scientific methodology, culture, psychology, and biology.

Thesis of "The Creation of Self: A Case for the Soul" by Dr. Joshua Farris

Introduction

"The Creation of Self: A Case for the Soul" by Dr. Joshua Farris stands as a pioneering work within the science-and-religion dialogue, offering a robust defense of a creationist view of personhood as fundamentally tied to the soul. This book presents a novel argument for divine creation of selves while critically examining contemporary materialist and emergent-self theories that attribute personhood to naturalistic and law-like processes. Through a sophisticated analytic approach, Farris asserts that the unique and mysterious nature of individuals necessitates a creationist explanation, positing the soul as a divinely instituted entity.

Part I: Are We Souls or Bodies?

The initial section of the book sets the stage by addressing fundamental questions regarding the nature of personhood. Chapter 1 ("Initial Reasons Favoring the Soul-Concept") and Chapter 2 ("Religious and Philosophical Reasons for the Soul") lay the groundwork for a soul-centric view by discussing historical and contemporary arguments favoring the existence of souls. Farris contends that both religious traditions and philosophical inquiry have long posited the soul as integral to human identity.

In Chapter 3 ("Bodies and Souls: Why We Matter"), Farris expands on the significance of personhood beyond mere physicality, arguing that the intrinsic value and moral worth of individuals cannot be adequately explained by materialist accounts. Chapter 4 ("Why Neo-Cartesian Selves?") explores neo-Cartesian dualism, defending the idea that persons are more than just physical bodies but rather entities with immaterial aspects that transcend biological processes.

Part II: Where Do Selves Come From?

Transitioning from the nature of the self to its origins, Part II delves into the genesis of personhood. Chapter 5 ("Origins of the Self: A Religious and Contemporary Problem") critiques naturalistic accounts of the emergence of selves, highlighting the inadequacies of explanations that rely solely on evolutionary or physical processes. Farris argues for a religious perspective that views the self as a unique creation, distinct from other natural phenomena.

Part III: Emergent-Selves

Part III critically examines emergent-self theories, which propose that selves arise from complex physical systems. Chapter 6 ("A Survey of Materialism, Emergentism, and Panpsychism") provides a comprehensive overview of these theories, while Chapter 7 ("Emergent-Selves: Created or Magical?") scrutinizes their religious implications. Farris posits that emergent-self theories, though appealing in their attempt to bridge materialism and personhood, fail to account for the full depth of human experience and identity.

In Chapter 8 ("Why Selves are Probably Not Generated"), Farris presents a thorough objection to emergent dualism, arguing that the notion of selves as emergent phenomena lacks sufficient explanatory power. Chapter 9 ("Do Selves Exist? Perfect Duplicates") addresses the philosophical problem of identity and duplication, questioning whether emergent-self theories can coherently account for personal continuity and uniqueness. Chapter 10 ("Why We are Not Animals: Where Aristotle and Thomas Went Wrong") critiques Aristotelian and Thomistic views on human nature, emphasizing the distinctiveness of the soul in defining personhood.

Part IV: Creationist-Selves

The final section of the book advocates for a creationist perspective on the self. Chapter 11 ("Why Creation of the Self is a Better Solution?") argues that a creationist view, which posits God as the intentional creator of selves, offers a more coherent and comprehensive explanation of personhood. Chapter 12 ("Constructive Creationist Solutions") outlines constructive ways in which this view can address contemporary philosophical and theological challenges.

The conclusion ("The Anti-Scientific Worry") addresses potential objections to the creationist view, particularly concerns that it may conflict with scientific understanding. Farris argues that recognizing the soul as a creationist entity does not undermine scientific inquiry but rather complements it by providing a fuller account of human existence.

Conclusion

Dr. Joshua Farris' "The Creation of Self" provides a rigorous and thought-provoking exploration of the nature and origins of personhood. By defending a creationist view of the soul, Farris challenges materialist and emergent-self theories, advocating for a perspective that sees individuals as unique and divinely created beings. This work is a significant contribution to the discourse on science and religion, offering valuable insights for philosophers, theologians, and lay intellectuals alike. Through its comprehensive analysis and robust argumentation, "The Creation of Self" underscores the importance of considering religious conceptions of personhood as foundational to understanding human identity.