In this article, I offer a response to Joanna Leidenhag's book Mind Creation: Theological Panpsychism and the Doctrine of Creation. Whereas Leidenhag argues that the panpsychist's demands for explanation of the mind lead naturally to demands for an explanation of the whole universe, I counter that (i) the panpsychist's explanatory demands are not necessarily quite as general as Leidenhag presumes, and (ii) demands for an explanation of the whole universe can in any case be satisfying via the postulation of a self-explaining universe. I agree with Leidenhag that panpsychism is potentially a helpful way for Christians to think about the relationship between God and the universe, while disagreeing concerning how well suited process theism is to making sense of such a relationship. Finally, in terms of eco-philosophy, I agree with Leidenhag that panpsychism is conducive to a healthier relationship between humans and the natural world, while expressing reservations that a specifically Christian form of panpsychist eco-philosophy is preferable.

中文翻译：

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泛心论者应该是基督徒吗？

在这篇文章中，我对乔安娜·莱登哈格的书做出了回应心灵创造：神学泛灵论和创造论。虽然莱顿哈格认为泛心论者对心灵解释的要求自然会导致对整个宇宙的解释的要求，但我反驳说（i）泛心论者的解释要求不一定像莱顿哈格假设的那么普遍，并且（ii）对在任何情况下，通过自我解释宇宙的假设，对整个宇宙的解释都可以令人满意。我同意莱顿哈格的观点，即泛心论可能是基督徒思考上帝与宇宙之间关系的一种有用方式，但不同意过程有神论如何适合理解这种关系。最后，在生态哲学方面，我同意莱顿哈格的观点，泛心论有利于人类与自然世界建立更健康的关系，