On this point, Brooke provides some evidence that Gould himself (in his dispute with Simon Conway-Morris about the directedness of evolution) did not follow his own principle and did not expect other scientists to follow it. Ward shows how different concepts of the divine relate to differing concepts of natural order in a breathtaking overview encompassing several millennia of human thought, from early polytheism to the present day (in just 15 pages!). He argues that the dappled world view sits comfortably with ‘open theology’ and its non-deterministic relation between God and the world. I am less optimistic than Ward about the prospects of open theology and consider that traditional Christian theism holds sufficient resources to avoid reducing God to the ‘changeless actualization of every possibility’, ‘a static perfection which cannot do anything other than it does’ (217). In the final chapter of the book, Russell ReManning argues that natural order as piecemeal, local and open to different forms of causal influence provides a good starting-point for a renewed natural theology. ‘The kind of localized messy order might well be precisely the kind of order that would characterize a divinely designed natural order’ (232), where God stays intimately engaged with creation. Who should read Rethinking Order? I recommend the book to anybody interested in the concept of order in the natural sciences and its philosophical and theological implications. Practically, all contributors have expressed their views elsewhere at monograph length. Someone who had already read all their monographs might not find too many new insights here. But for the ordinary reader, who has had exposure to only some of the authors (as in my case) or even none, the volume provides an excellent overview that highlights the potential of this alternative view of natural order and that helps one think about possible remaining riddles. May I also recommend the book to all those in the business of editing a collective volume themselves. Here is a fine example to follow, when seeking to turn a collection of essays into a coherent book.

中文翻译：

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多重实现书

在这一点上，布鲁克提供了一些证据，表明古尔德本人（在与西蒙·康威·莫里斯（Simon Conway-Morris）有关进化方向性的争论中）没有遵循他自己的原则，也没有期望其他科学家遵循这一原则。沃德在令人惊叹的概述中展示了神圣的不同概念与自然秩序的不同概念之间的联系，涵盖了几千年的人类思想，从早期的多神论到今天（仅15页！）。他认为，斑驳的世界观与“开放神学”及其在上帝与世界之间的非确定性关系融为一体。对于开放神学的前景，我不像沃德那样乐观，并认为传统的基督教有神论拥有足够的资源，可以避免将上帝沦为“各种可能性的不变实现”，“一个静态的完美，除了它无法做以外，别无选择”（217）。在本书的最后一章中，拉塞尔·雷曼宁（Russell ReManning）认为，自然秩序是零散的，局部的且对不同形式的因果影响开放的，这为更新自然神学提供了一个很好的起点。“这种局部混乱的秩序很可能恰好是一种神圣设计的自然秩序的特征的秩序”（232），在那里上帝与创造密切相关。谁应该阅读重新思考顺序？我向对自然科学中的秩序概念及其哲学和神学意义感兴趣的任何人推荐这本书。实际上，所有贡献者都在专着的其他地方表达了他们的观点。已经阅读了所有专着的人可能不会在这里找到太多新见解。但是对于只接触过一些作者（就我而言）甚至没有接触过的普通读者而言，该书卷提供了出色的概述，突出了这种自然秩序替代观点的潜力，并帮助人们思考了可能的情况。剩下的谜语。我也可以向所有自己编辑集体著作的人推荐这本书。当试图将论文集变成一本连贯的书时，这是一个很好的例子。