Jonathan D. Jacobs

We present an original emergent individuals view of human persons, on which persons are substantial biological unities that exemplify metaphysically emergent mental states. We argue that this view allows for a coherent model of identity-preserving resurrection from the dead consistent with orthodox Christian doctrine, one that improves upon alternatives accounts recently proposed by a number of authors. Our model is a variant of the “falling elevator” model advanced by Dean Zimmerman that, unlike Zimmerman’s, does not require a closest continuer account of personal identity. We end by raising some remaining theological concerns.

Though foreign—and perhaps shocking—to many in the west, the doctrine of theosis is central in the theology and practice of Eastern Orthodoxy. Theosis is “the ultimate goal of human existence”1 and indeed is “a way of summing up the purpose of creation”:2 That God will unite himself to all of creation with humanity at the focal point. What are human persons, that they might be united to God? That is the question I explore in this paper. In particular, I explore an account of human nature inspired by an Eastern Orthodox conception of theosis. In section 1, I present a theological vision of theosis in the Eastern Church. In section 2, I offer an interpretation of what it might mean for human nature to become deformed by the fall and transformed by the Incarnation. Then, in section 3, I present an (admittedly speculative) account of human nature, based on a robustly metaphysical reading of an Orthodox conception of theosis. On that account—to overly simplify things, and postponing important qualifications—we might say that a human being is the union of soul and body with God. Finally, given that account of human nature, I offer in section 3 some brief reflections on the prospects of a scientific anthropology.

In this paper, my central aim is to defend the Powers Theory of causation, according to which causation is the exercise of a power (or manifestation of a disposition). I will do so by, first, presenting a recent version of the Powers Theory, that of Mumford (Forthcoming). Second, I will raise an objection to Mumford’s account. Third, I will offer a revised version that avoids the objection. And, fourth, I will end by briefly comparing the proposed Powers Theory with the Neo-Humean, counterfactual theory