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In the modern attempt to map the human mind, there is a figure who stands at the crossroads of every major theory, holding a “Stop” sign. Raymond Tallis—a retired Professor of Geriatric Medicine and a neuroscientist—is a man who knows the literal “meat” of the human brain as well as any surgeon. Yet, he has become the most formidable critic of the idea that the brain is the mind.

Tallis is a “Professional Dissenter.” He is an atheist who rejects the “Ghost in the Machine” (Substance Dualism) because he finds no evidence for a separate soul. However, he also rejects the “Machine” (Materialism) because he finds it logically hollow. He argues that we are currently suffering from a collective intellectual ailment he calls Neuromania: the mistaken belief that by looking at brain activity, we are looking at the human person.

The War on Neuromania and Darwinitis

Tallis’s project begins with a stinging critique of the two pillars of modern secular thought. He believes that in our rush to be “scientific,” we have actually lost sight of what it is like to be a person.

1. The Coordinate Gap

The cornerstone of Tallis’s critique is what he calls the Coordinate Gap. When a neuroscientist uses an fMRI to watch a brain, they see neural firing at specific spatial coordinates (x, y, z). These are “public” facts. However, when you experience the smell of a rose or a memory of your first day of school, that experience has no location in space. There is no “redness” in the neurons, and there is no “smell” in the synapses.

Tallis argues that even if we had a “Super-Neuroscience” that could track every atom, we would still be describing the Object while ignoring the Subject. To say that a surge of dopamine is the feeling of love is a category error. One is a physical process; the other is a meaningful state. By ignoring this gap, Neuromania treats the “user” as if they are just another part of the “hardware.”

2. The Fallacy of Darwinitis

The second pillar of Tallis’s critique is Darwinitis—the tendency to explain every human behavior purely through the lens of evolutionary survival. While Tallis accepts Darwinian biology for the body, he argues that humans have “stepped out” of the biological stream. We are the only animals that lead “lives” rather than just moving through “biological sequences.”

For a materialist like Daniel Dennett, our behaviors are “sub-routines” for survival. But Tallis points out that humans do things that have no biological utility: we write poetry, we study ancient history, and we debate the nature of consciousness itself. To explain a political revolution or a symphony purely as a survival tactic for “selfish genes” is to ignore the vast, non-biological space humans inhabit. Tallis argues that we are Agents, not just organisms.

The Failure of the “Meat Computer” Metaphor

One of Tallis’s most persistent targets is the casual use of computer jargon to describe human biology. We have become accustomed to saying that the brain “processes data,” “encrypts memories,” or “runs programs.” Tallis argues that this is not just a metaphor; it is a profound misunderstanding of both computers and humans.

A computer does not “know” it is calculating a square root; it is simply a series of physical switches governed by the laws of electromagnetism. It only becomes “information” when a conscious human observer interprets the output. By calling the brain a “meat computer,” materialists are smuggling a “miniature human” (an interpreter) into the biology without explaining where that interpreter came from. For Tallis, the difference between a pulse of electricity in a silicon wire and the intentional thought about that pulse is an unbridgeable chasm. He insists that a machine has “outputs,” but only a human has “meanings.” This refusal to conflate calculation with consciousness is what sets Tallis apart from the “Silicon Valley” school of philosophy.

The Critique of the “Information” Metaphor

In our investigation of Integrated Information Theory (IIT), we looked at the idea that consciousness is a mathematical result of data integration. Tallis is deeply skeptical of this “Informational Turn.” He argues that “Information” is a metaphor we have borrowed from technology and mistakenly applied to nature.

Nature, on its own, does not contain “data”; it contains events. Information is something that happens to a mind, not the “stuff” the mind is made of. This puts him at odds with the “It from Bit” school of thought, as he believes it confuses the mathematical map for the actual territory of felt experience.

The Philosophy of the Hand and the “Thatosphere”

If the mind isn’t a “soul” and it isn’t just “brain-states,” where does it exist? Tallis’s positive position—Humanist Naturalism—suggests that consciousness is a networked phenomenon. He believes humans evolved through a process of Explicitness.

Most animals live in a state of “sentience” (reacting to stimuli). Humans live in a state of “explicitness” (knowing that we are reacting). Tallis traces this back to a physical act: The Pointing Finger.

When the first human pointed at an object, they did something revolutionary. They created a “distance” between the Subject (“I”) and the Object (“That”). This physical distance eventually became a mental distance, allowing us to think about things rather than just reacting to them. This led to the creation of the Thatosphere—a shared, virtual world of meanings, facts, and history that exists between people.

The “Mind” is not in the neurons; it is in the shared world we build through language and culture. We inhabit a “community of minds” that has been under construction for thousands of years. Tallis argues that we belong to a “we” that cannot be reduced to an “it.”

The Rejection of Panpsychism and Process Philosophy

Because Tallis is committed to a rigorous, objective science, he finds the recent move toward Panpsychism (the idea that atoms are conscious) to be a “lazy verbal maneuver.” He is equally critical of Process Philosophy, such as the “Actual Occasions” of Alfred North Whitehead.

Tallis argues that Whitehead is guilty of the “Fallacy of Misplaced Sentience.” By redefining the building blocks of the universe as “throbs of experience” or “prehensions,” Process Philosophy attempts to solve the mind-body problem by projecting human qualities onto physics. To Tallis, an electron does not have a “primitive feeling” or an “aim”; it has a trajectory governed by physical laws. He believes these theories actually devalue the human mind by “thinning out” what it means to have an experience, spreading it so thin across the universe that the word “consciousness” loses all specific meaning.

Similarly, he parts ways with George Berkeley’s Idealism. While Berkeley argues that the world is a “Great Thought” in the mind of God, Tallis remains a staunch naturalist. He believes the physical world is real and existed long before we did. His “heresy” is simply the claim that the physical language we currently use (the language of mass, charge, and neurons) is the wrong language for describing the mental reality of being a subject.

Principled Ignorance

The most frequent critique of Tallis is that he doesn’t have a “final answer” to replace the theories he dismantles. He calls his stance Principled Ignorance. He argues that we are currently “Pre-Copernican” regarding the mind. Just as ancient people thought the Sun moved because it felt that way, we currently think the mind is “produced” by the brain because that’s where the “hardware” is located. Tallis refuses to settle for a “cheap” answer like Swinburne’s “Ghost” or Dennett’s “Illusion.” He believes that admitting we don’t know is more professional—and more scientific—than pretending that an fMRI scan is the same thing as a first-person experience.

Conclusion: The Gap in the Map

Raymond Tallis’s work serves as a necessary check on the “explanatory exuberance” of modern science. While he does not offer a supernatural alternative, he insists that a complete map of the brain is not the same as a complete map of the human person.

By identifying the Coordinate Gap and the Thatosphere, Tallis suggests that the “mind” might not be a thing we can find inside a skull, but a relational state that exists between people, language, and history. He leaves us with a version of Naturalism that is far more complex and open-ended than a simple machine. He doesn’t make the mind a miracle, but he makes the “Machine” of the world far more extraordinary than we have been led to believe.

Tallis doesn’t ask us to believe in the supernatural; he simply asks us to recognize that the “I” remains an outlier—a subject that refuses to be reduced to a collection of objects. In the end, his philosophy is a defense of the human agent: the creature that points at the stars and, in doing so, steps out of the dark, silent world of “dead matter” and into the light of shared meaning.

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Tallis vs. The Field: A Comparative Summary

Thinker / Theory	Core View of Consciousness	Tallis’s Perspective
Daniel Dennett	A functional “User-Illusion” created by the brain.	An illusion requires a subject to be deceived; Dennett ignores the audience.
Richard Swinburne	A separate substance (The Soul) inhabiting the body.	Respects the “unified I” but rejects the supernatural “stuff.”
Galen Strawson	A fundamental property of all matter (Panpsychism).	A “verbal maneuver” that fails to explain the unique nature of human agency.
George Berkeley	The universe is fundamentally mental (Idealism).	Too extreme; we must respect the independent reality of the physical world.
Integrated Information	A mathematical result of complex data integration (Phi)	Confuses “information” (a human concept) with “causation” (a physical fact).
Raymond Tallis	An “Explicit” state of agency in a shared “Thatosphere.”	We are “Naturalized Subjects” who cannot be found on a brain map.

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Suggested Reading

If you’re interested in exploring Raymond Tallis’s challenge to modern materialist science, these are his most essential works.

Full Disclosure: I am an Amazon Associate and I earn from qualifying purchases. This comes at no additional cost to you.

• Aping Mankind: Neuromania, Darwinitis and the Misrepresentation of Humanity — Tallis’s most comprehensive critique of the modern scientific attempt to “solve” the mind.
• The Hand: A Philosophical Inquiry into Human Being — A brilliant look at how our physical anatomy (the tool-using, pointing hand) actually created the “distance” required for consciousness.
• I Am: A Philosophical Inquiry into First-Person Being — A deep dive into the mystery of the human subject and the “I” that refuses to be mapped.
• The Explicit Animal: A Defence of Human Consciousness — Tallis’s rigorous argument for why human awareness is fundamentally different from animal sentience.

To the contemporary reader, skepticism is an intellectual defensive posture. It is the “baloney detection kit” of the scientist or the investigative journalist. However, the history of Western thought reveals that skepticism began not as a way to find facts, but as a specific methodology for achieving psychological neutrality. The transition from the ancient Skeptikos to the modern Skeptic represents a fundamental shift in the perceived purpose of human reason.

I. The Ancient Horizon: The Gift of Ataraxia

In the Hellenistic period, skepticism was a therapeutic art. As the philosopher Pierre Hadot explores in What is Ancient Philosophy?, the skeptic was not seeking to “debunk” external claims, but to transform an internal quality of life. The ancient practitioner did not view the inability to know the “truth” as a failure of the mind, but rather as the beginning of a life free from the agitation of dogmatism.

The Mechanism of Isostheneia

The ancient Pyrrhonist practiced the art of isostheneia—the ability to find an equal and opposite argument for every claim. This was not a dismissal of facts, but a rigorous intellectual training. When one school of thought argued that the universe was governed by a divine plan, and another argued for random atoms, the skeptic would observe that both positions carried significant weight.

By meticulously balancing the evidence, the skeptic reached a point where the mind could no longer lean toward one side or the other. This stalemate was the intended goal. Once the mind finds that arguments are balanced, it naturally enters a state of Epoche, or the suspension of judgment. In this silence, the ancient skeptic found Ataraxia, or “untroubledness.” While others spent their lives in the heated pursuit of absolute truth, the skeptic was able to live simply according to appearances and custom, unburdened by the psychological weight of needing to “know” for certain.

The Ten Tropes: A Toolbox for Neutrality

To help students achieve this state, the ancient skeptics utilized a list of arguments known as the Ten Tropes of Aenesidemus. These were not used to prove others wrong, but to remind the practitioner of the relativity of perception.

• Differences in Animals: A rose appears differently to a bee than it does to a human. Both perceptions are valid within their own biological context, yet they differ, suggesting that the “true” nature of the rose remains hidden.
• Differences in People: One individual finds a room cold; another finds it warm. There is no “correct” temperature independent of the observer.
• Circumstances: The world looks different when a person is in a state of joy versus a state of grief, or when awake versus when dreaming.
• Positions and Intervals: An object looks different from a distance than it does up close; a mountain looks like a smooth cone from afar but is jagged and broken when standing upon it.

By running every claim through these tropes, the ancient skeptic found that they could gracefully step away from the conflict of “The Truth.” For them, skepticism was a place of rest.

II. The Social Context of the Ancient Skeptic

To understand the ancient aim, it is necessary to look at the environment in which it flourished. The Hellenistic world was filled with “Dogmatic” schools—Stoics, Epicureans, and Platonists—each claiming to have the final answer to the nature of reality. These claims often led to intense social and intellectual friction. The skeptic functioned as a neutral party within this landscape. By refusing to commit to any single school of thought, the skeptic avoided the social conflicts that arose from being “right.” This allowed for a life of relative ease. They followed the laws of the city, participated in religious festivals, and maintained professional lives, but they did so with an internal detachment. They did not believe the laws were “True” in an ultimate sense; they simply followed them because it was the most peaceful path through a complex world.

III. The Cartesian Transition: Establishing the Foundation

The shift away from this tranquility began in the 17th century with René Descartes. This era marked a move toward using doubt as a temporary “solvent” to find a foundation that could never be dissolved. It was the moment skepticism moved from being a destination to being a grueling passage.

Doubt as a Pre-Condition for Certainty

Descartes’ “Methodological Doubt” was a rigorous intellectual exercise that required immense mental stamina. He famously doubted his own senses, the existence of his body, and the reality of the physical world. Unlike the ancient skeptic who found comfort in the “grey areas” of these uncertainties, Descartes viewed doubt as an obstacle to be overcome—a dark night of the soul that had to be endured to reach the light of certainty.

The Theological Context

In his Meditations on First Philosophy, Descartes sought to use this newfound certainty to provide a logical “rock” for the existence of God and the soul. After reaching his famous conclusion—”I think, therefore I am”—he argued that the idea of a “perfect being” in his mind could only have been placed there by an actual perfect being.

For Descartes, the goal of skepticism was to reach a point where God’s existence became a matter of mathematical certainty. He believed that once the mind was “cleared” of false beliefs through doubt, the “natural light” of reason would reveal the divine. While the ancient skeptic found peace by simply stopping the search for the “ultimate nature” of things, Descartes felt that human reason could, through intense labor, bridge the gap to the divine. He turned doubt into a tool for building massive, complex systems of thought—systems that required a new level of intellectual vigilance to maintain.

IV. The Enlightenment: Skepticism as a Methodological Tool

Following Descartes, the 18th century brought about a move toward the empirical. Thinkers like David Hume moved skepticism out of the realm of spiritual exercise and into the realm of probability.

Hume observed that while absolute certainty might be unattainable, human life requires a practical level of belief. He argued that while it is impossible to “prove” the sun will rise tomorrow using pure logic, experience makes it highly probable. This “Mitigated Skepticism” was a survival tactic. It wasn’t about the ancient Ataraxia, nor was it about Cartesian certainty. It was about finding a way to act in a world where absolute knowledge is impossible.

Hume’s skepticism was famously “mitigated” because he recognized that while we cannot rationally justify our belief in cause and effect, we cannot live without it. This turned skepticism from a path to silence into a tool for practical living. Skepticism began to be used to evaluate evidence and moderate dogmatism. This period saw the birth of the skeptic as a social critic—the person who uses doubt to protect the public sphere from unverified or extreme claims. The focus shifted from the internal peace of the individual to the external accuracy of the claim.

V. Modernity and the Active Filter

In the 20th and 21st centuries, skepticism has taken on a primarily investigative role. Often summarized by the “Baloney Detection Kit” popularized by Carl Sagan, modern skepticism is a set of tools used to evaluate the validity of claims in an information-heavy world.

The Investigative Duty

Today, skepticism is an active process of verification and interrogation. In an environment of constant data, the modern skeptic utilizes doubt as a filter.

• The Ancient Skeptic: Viewed a conflict of information as a signal to relax and let go of the need for an answer.
• The Modern Skeptic: Views a conflict of information as a signal to gather evidence, apply logic, and resolve the discrepancy.

Modern skepticism involves a state of perpetual intellectual engagement. To be a skeptic today is to be a participant in the collective effort to refine the understanding of reality. It is a role that rewards accuracy and the defense of evidence-based truth.

VI. The Divergent Paths: A Comparative Summary

The history of these two approaches shows a shift in the lived experience of the practitioner.

The ancient skeptic achieved a form of immunity to the “war of ideas” by simply refusing to join the battle. They maintained a peace that was unavailable to the dogmatists of their time. Modern skepticism, while effective at filtering out falsehoods and advancing scientific knowledge, keeps the individual firmly engaged in the process of evaluation. It is a move from the therapeutic to the methodological.

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Suggested Reading

To further understand how this tranquility was gradually replaced by the pursuit of accuracy, the following texts provide a historical map:

• What is Ancient Philosophy? by Pierre Hadot: A look at philosophy as a “way of life” and a set of spiritual exercises.
• Outlines of Scepticism by Sextus Empiricus: The primary guide to the ancient method of finding peace through the suspension of judgment.
• Meditations on First Philosophy by René Descartes: The foundational text for using doubt as a tool to establish the existence of God and the soul.
• The Demon-Haunted World by Carl Sagan: A modern manual for skepticism as an active, evidence-based defense of the truth.
• How to Keep an Open Mind (Sextus Empiricus, trans. Richard Bett): A selection of ancient texts focused on the practice of intellectual humility.

Disclosure: I am an Amazon Associate. As an Amazon Associate, I earn from qualifying purchases. This comes at no additional cost to you, but it helps support the creation of content like this.

The Mechanics of Divine Gravity

To understand the enduring nature of the Christian narrative, one must look past the institutional structures and examine the underlying mechanics of its primary claim. Most religions operate on a principle of “push”—the use of moral imperatives, social pressure, or the threat of exclusion to drive behavior. However, the most potent form of the Christian story operates on a principle of “pull.”

In this framework, the Divine is not a static judge but a kinetic “Lure.” This is the core of its magnetism. It posits a reality where every individual is being navigated toward a state of ultimate harmony, not by coercion, but by an irresistible internal attraction toward Beauty. This “Divine Gravity” suggests that the universe is not an accidental collection of atoms, but a directed process moving toward a definitive, beautiful conclusion.

The Trajectory of the Divine Idea

The history of the human spirit is the history of a developing consciousness. When looking at the long arc of spiritual literature, there is a startling trend: the record of a Voice that keeps getting bigger. In the earliest stages of human history, the concept of the Divine is tethered to tribalism and territoriality. The deity is often depicted as a storm-god or a war-god—a protector of a specific patch of soil or a specific lineage of people. But as the narrative of history progresses, the boundaries of this Idea begin to dissolve. The horizon recedes.

The movement is always from the particular to the universal. The God of the tribe becomes the God of ethical monotheism, and eventually, a presence that encompasses the entire cosmos. The attraction lies in this undeniable momentum. It suggests a Force that is constantly expanding the definition of “neighbor” until the category of “enemy” is effectively eradicated. For the observer, this provides a sense of cosmic progress—the idea that the universe is not just spinning in place, but is being led toward an all-encompassing conclusion where every fractured piece of humanity is integrated into a single, coherent whole. This historical ascent suggests that the Divine is not a fixed monument, but a living invitation that grows alongside our capacity to understand it.

The Social Lure: The Elevation of the Marginalized

This expansion of the Divine Idea manifests in the radical reordering of human value. One of the most magnetic aspects of the early Christian movement was its quiet, persistent dismantling of social caste. In a world defined by rigid hierarchies, the narrative introduced a disruptive equality that was essentially unheard of in the ancient world.

Central to this was the manner in which women and the enslaved were regarded. In the prevailing Roman and Greek contexts, these individuals were frequently categorized as property or as functional tools rather than autonomous persons. However, the Lure as expressed in the life of Jesus operated with a gentle but firm subversion. By treating women as primary witnesses to central events and engaging with the enslaved as moral equals (i.e. Jesus’ parables), the narrative signaled that the Divine Aim does not recognize human distinctions of status. This was not a violent revolution of the sword, but a revolution of recognition. It provided a metaphysical foundation for human dignity, suggesting that if the Divine Lure is pulling every soul toward restoration, then every soul possesses an inherent value that the state cannot grant and the state cannot take away.

The Scandal of Inclusion and Radical Dignity

The magnetism of this movement was often defined by what its critics found most objectionable: the deliberate association with the marginalized and the social outcasts of the time. In the first century, “dignity” was something one earned through status, lineage, or strict religious observance. Jesus flipped this by humanizing the stigmatized, treating those on the fringes—including those trapped in cycles of “sin”—with a level of dignity that was radical for his time.

This radical approach manifested in three primary ways. First was the Recognition of Personhood. In a culture that shunned women in compromising positions, Jesus engaged them as individuals with agency. He defended the “sinful woman” who wept at his feet against the judgment of his host and engaged the woman at the well in complex theological dialogue. Second was the Protection from Violence. When a woman was caught in a compromising act and used as a “prop” for a legal trap, Jesus shifted the focus to the hypocrisy of her accusers. By refusing to join the condemnation, he ensured she was no longer seen as a criminal, but as a person.

Finally, he asserted a Moral Equality. Most provocatively, he suggested that the “outcasts” were often more spiritually open than the religious elite, claiming they would enter the kingdom of God ahead of the “respectable” men of the city. He did not define people by their past or their social stigma, but by their capacity for faith. By eating with them and listening to their stories, he ignored ritual “purity” laws to show that the Divine Lure is not a selective force. It meets the individual in the midst of their fragmentation, making the faith a “home” for those who previously had none.

The Persuasive Agency

Power is typically understood as the ability to impose one’s will through the threat of consequence. The Christian Lure offers a different definition: Divine Persuasion. This is the “Initial Aim” present in every moment of existence, suggesting that the Divine is the source of the subtle, persistent whisper that identifies the most harmonious path forward among a sea of possibilities.

Think of it as a cosmic “Magnetic North.” The compass needle is not forced to point north; it points there because it is in its nature to respond to that specific pull. When the narrative is viewed through this lens, it becomes the story of the soul discovering its own natural orientation. God does not break the human will to achieve an outcome; rather, the Divine patiently offers better possibilities until the soul voluntarily chooses the Good.

The Continuity of Conscious Experience

One of the most vital aspects of this attraction is the refusal to accept death as a terminal point for the individual. The Christian narrative posits a continuity of the “self.” If the Divine Lure is a relationship of persuasion, that relationship requires two participants. For the Lure to be effective, the conscious subject must remain.

The attraction lies in the idea that biological death is not an exit from the Divine Process, but a transition into a different phase of it. If the aim of the universe is the maximization of harmony and beauty, then the “perishing” of a conscious mind would represent a loss of the very data the Divine seeks to preserve. The journey toward restoration does not have to be completed within a brief physical lifespan; the Lure continues its work beyond the body, patiently inviting the soul toward its final homecoming.

The Refining Fire and the Logic of Justice

The inevitability of this homecoming does not imply that the process is painless. In a universe governed by the Lure toward harmony, any element of the self that remains in discord with that harmony must be addressed. The path toward restoration is often described as a “refining fire”—a process where the delusions, cruelties, and ego-driven shadows of a life are burned away so that the true person can emerge.

This aligns with a profound sense of justice. It suggests that while the destination is certain, the journey requires a rigorous honesty. There is a persistent biblical image of individuals “escaping as through fire”—arriving at the destination with their works consumed but their essence preserved. This purging is not a punishment in the retributive sense, but a remedial necessity. For the soul to exist in a state of perfect harmony, it must first be stripped of its disharmony.

This fire is not an external furnace but the internal experience of seeing oneself clearly in the light of Infinite Love. To a soul that has lived in cruelty, that light feels like heat. This makes the faith attractive to the modern mind because it does not hand out “cheap grace”; it demands a transformation that is as painful as it is beautiful, ensuring that the final restoration is earned through the difficult work of truth-telling.

The Logic of the Inevitable

If the Divine operates through persuasion rather than force, and if that persuasion continues beyond the grave, then time becomes the greatest ally of grace. The common rejection of religious structures often stems from the doctrine of eternal failure—the idea that a soul can be permanently lost. However, if the Lure is infinite and the Divine patience is exhaustive, then the eventual restoration of all things is a logical necessity.

Consider the immortality of experience. If every moment of suffering and joy is preserved within the Divine life, then no part of the human story can be truly wasted. To discard a soul would be for the Divine to amputate a part of its own memory. The narrative asserts that the Lure will eventually win, not by bypassing human freedom, but by out-waiting it. Given enough time and enough aims toward the good, the soul will eventually find the alternative—the shadow, the ego, the isolation—to be a logical and emotional impossibility.

The Fellow-Sufferer in a Changing World

A static, unmoved God is intellectually tidy but emotionally vacant. The attraction of the Christian Lure is that it enters into the process of change. The historical shift in the understanding of suffering moved away from “retribution” toward “participation.” The cross serves as the symbol of this intersection, suggesting that the Lure does not pull from a safe distance. It sits in the dark. It feels the perishing of the world.

This provides a radical psychological anchor. It suggests that there is no experience so dark that it hasn’t already been tasted and transformed by the Divine. It is the claim that the Divine is the “fellow-sufferer who understands.” By entering into the deepest pits of human despair, the Lure ensures that even there, a path toward the Light is present.

The Synthesis of Reason and Hope

Ultimately, Christianity is attractive because it addresses the two great requirements of the human mind: the need for intellectual coherence and the need for ultimate hope. One can observe the development of spiritual ideas as a steady climb toward a peak of universal inclusion. Through the lens of the Lure, one can understand how the Divine moves the world without violating the laws of physics or the sanctity of the human will.

It is a vision of a world that is being won by Beauty. It is the claim that the tug felt toward the “more” is the most real thing in existence. And it is the promise that the Lure, though gentle, is stronger than death, stronger than hate, and eventually, stronger than the human capacity to resist it.

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I am an Amazon Associate, which means I earn a small commission from qualifying purchases made through the links below. Please note that this comes atabsolutely no additional cost to you. 

Suggested Reading

• A Guide to Understanding the Bible by Harry Emerson Fosdick – A meticulous survey of how spiritual concepts evolved from restrictive views toward a grace that encompasses all of humanity.
• Process and Reality by Alfred North Whitehead – The foundational text for understanding God as a persuasive Lure who works through beauty to bring the world into harmony.
• The Inescapable Love of God by Thomas Talbott – A rigorous philosophical investigation into the nature of Divine victory and the eventual, voluntary homecoming of every conscious soul.
• The Divine Relativity by Charles Hartshorne – Explores the nature of a God who is supremely sensitive and moved by the experiences of every creature.
• God and the World by John B. Cobb Jr. – A look at how the Divine Lure operates within the physical processes of our world.
• The Restitution of All Things by Andrew Jukes – A classic study of the scriptural evidence for the eradication of death and the fullness of life for all.