Time&Eternity

notes to chapter 3 301
d.h. daß die Zeit eine Art Raum, eine vierte Dimension sei. Umgekehrt enthält die
Entscheidung für die Priorität der Quantentheorie eine wiederum unbewußte
Vorentscheidung für die philosophische Priorität der Zeit, denn Wahrscheinlichkeit bedeutet
den Zeitmodus der Zukünftigkeit (von Weizsäcker, “Notizen über die philosophische
Bedeutung der Heisenbergschen Physik” 15f.). For an account (and certain amount of
discussion), primarily on the theoretical approach of von Weizsäcker to time and epistemology,
see Esterbauer, Verlorene Zeit.
319. Von Weizsäcker, “Notizen,” 26.
320. Cf. on this Jüngel, Gott als Geheimnis der Welt, 290f.; trans., 216f., etc.
321. In Order Out of Chaos, Prigogine and Stengers use this expression as a characteristic
for modern science as a whole, “from the level of elementary particles to cosmological
models,” 306.
322. Cf. to this in pp. 71–72: the dynamic view of time in classical prophesy, which
sees a battlefield in the present, in contrast to the priesthood’s static view of time that is
oriented toward law and order.
323. Quotation according to Gustav Born, postscript to My Life, 298f. This quote,
however, is not part of the version published at http://nobelprize.org/physics/laureates/1954/born-lecture.html.
324. Both Stoeger and Isham make similar arguments in Russell, Stoeger, and Coyne,
Physics, Philosophy, and Theology, 242f. or 404. Cf. also Torrance, Space, Time and Resurrection,
23f. and 179ff. There are also areas within the natural sciences, however, that cannot be
dealt with in isolation from aspects of other academic disciplines. Thus, for example, in
Duet or Duel?, van Huyssteen stresses that the nature of cosmology is interdisciplinary (47).
325. For example, Ulf Görman has proven the importation of economic theory into
biology (in the work of William Hamilton) (Görman, “Är moralen styrd av generna?”).
326. Russell, Stoeger, and Coyne, Physics, Philosophy, and Theology, 370.
327. Thus, Lash, “Observation, Revelation, and the Posterity of Noah,” 208.
328. Ibid., 209.
329. Ibid., 208.
330. Ibid., 210.
331. The expression is taken from Luther’s commentary on Gal. 3:6 in his lecture on
the Epistle to the Galatians from 1531 (Luther, In epistolam S. Pauli ad Galatas Commentarius,
360, 5ff). Cf. Jüngel 1989 who entitles his inquiries on the first volume of Pannenberg’s
systematic theology: “Nihil divinitatis, ubi non fides. Ist christliche Dogmatik in rein theoretischer
Perspektive möglich? Bemerkungen zu einem theologischen Entwurf von Rang”
[Nihil divinitatis, ubi non fides. Is Christian dogmatics possible from a purely theoretical
perspective? Comments on an outstanding theological project].
332. Wertheim, Pythagoras’ Trousers, 117. In her book, Wertheim wishes to characterize
the rise of physics in Western culture as a religiously inspired process. Using numerous examples
from the history of physics, she substantiates her thesis that the rise of the “mathematical
man,” which was inspired by the Pythagorean ideal, has, due to its clearly religious
undercurrents, substantially hindered the development of the “mathematical woman” and
thwarted her effective participation in the shaping of physics.
333. Ibid., 118.
334. Barrow, Theories of Everything, 15f.
335. Wertheim, Pythagoras’ Trousers, 209–10.
336. Ibid., 14ff., 238ff.
337. For a discussion of various hermeneutical challenges to the dialogue between science
and theology, see also Jackelén, The Dialogue between Religion and Science.