The only complete study of Buber as a political thinker. Shed new light upon Buber's I Thou, while also attempting to understand Buber's Zionist thought and activity in a new and fresh manner.

Philosophy and the fly-bottle -- Physics and the fly-bottle -- Religion and the fly-bottle.

The state of the debate surrounding issues on science and religion in Latin America is mostly unknown, both to regional and extra-regional scholars. This article presents and reviews in some detail the developments since 2000, when the first symposium on science and religion was held in Mexico, up to the present. I briefly introduce some features of Latin American academia and higher education institutions, as well as some trends in the public reception of these debates and (...) atheist engagement with it in Mexico and Argentina. The primary conclusion of this article is that, even though the discussion is new to Latin American academic circles, it is gaining traction and will certainly grow in the coming years. (shrink)

In recent scholarship, the science and religion debate has been historicized, revealing the novelty of the concepts of science and religion and their complex connections to secularization and the birth of modernity. This article situates this historicist turn in the history of philosophy and its connections to theology and Scripture, showing that the science and religion concept derives from philosophy's earlier tension with theology as it became an academic discipline centered in the medieval, then (...) research university, with the centrality of Scripture changing under the influence of historical criticism. Looking at Thomas Aquinas and Friedrich Schleiermacher on theology and Scripture's connection to science, it offers a new framework for theorizing science and religion as part of the history of philosophy. (shrink)

Are science and religion compatible when it comes to understanding cosmology (the origin of the universe), biology (the origin of life and of the human species), ethics, and the human mind (minds, brains, souls, and free will)? Do science and religion occupy non-overlapping magisteria? Is Intelligent Design a scientific theory? How do the various faith traditions view the relationship between science and religion? What, if any, are the limits of scientific explanation? What are the (...) most important open questions, problems, or challenges confronting the relationship between science and religion, and what are the prospects for progress? These and other questions are explored in Science and Religion: 5 Questions—a collection of thirty-three interviews based on 5 questions presented to some of the world's most influential and prominent philosophers, scientists, theologians, apologists, and atheists. (shrink)

Although much has been written about the vigorous debates over science and religion in the Victorian era, little attention has been paid to their continuing importance in early twentieth-century Britain. Reconciling Science and Religion provides a comprehensive survey of the interplay between British science and religion from the late nineteenth century to World War II. Peter J. Bowler argues that unlike the United States, where a strong fundamentalist opposition to evolutionism developed in the 1920s (...) (most famously expressed in the Scopes "monkey trial" of 1925), in Britain there was a concerted effort to reconcile science and religion. Intellectually conservative scientists championed the reconciliation and were supported by liberal theologians in the Free Churches and the Church of England, especially the Anglican "Modernists." Popular writers such as Julian Huxley and George Bernard Shaw sought to create a non-Christian religion similar in some respects to the Modernist position. Younger scientists and secularists—including Rationalists such as H. G. Wells and the Marxists—tended to oppose these efforts, as did conservative Christians, who saw the liberal position as a betrayal of the true spirit of their religion. With the increased social tensions of the 1930s, as the churches moved toward a neo-orthodoxy unfriendly to natural theology and biologists adopted the "Modern Synthesis" of genetics and evolutionary theory, the proposed reconciliation fell apart. Because the tensions between science and religion—and efforts at reconciling the two—are still very much with us today, Bowler's book will be important for everyone interested in these issues. Contents: Illustrations Preface Introduction: A Legacy of Conflict? Confrontation, Cooperation, or Coexistence? Victorian Background Science and Religion in the New Century Part One: The Sciences and Religion 1. The Religion of Scientists Changing Patterns of Belief Scientists and Christianity Scientists and Theism Method and Meaning Science and Values 2. Scientists against Superstition Science and Rationalism Religion without Revelation Marxists and Other Radicals Science, Religion, and the History of Science 3. Physics and Cosmology Ether and Spirit The New Physics The Earth and the Universe 4. Evolution and the New Natural Theology Science and Creation Evolution and Progress The Role of Lamarckism Darwinism Revived 5. Matter, Life, and Mind The Origin of Life Vitalism and Organicism Mind and Body Psychology and Religion Part Two: The Churches and Science 6. The Churches in the New Century The Challenge of the New The Churches’ Response 7. The New Theology in the Free Churches Precursors of the New Theology Campbell and the New Theology Modernism in the Free Churches 8. Anglican Modernism Modernism and the New Natural Theology Charles F. D’Arcy E. W. Barnes W. R. Inge Charles Raven 9. The Reaction against Modernism Evangelicals against Evolution Liberal Catholicism The Menace of the New Psychology Science and Modern Life Theology in the Thirties Roman Catholicism Part Three: The Wider Debate 10. Science and Secularism Against Idealism Popular Rationalism The Social Reformers 11. Religion’s Defenders From Idealism to Spiritualism Creative and Emergent Evolution Evolution and the Human Spirit Progress through Struggle The Christian Response Epilogue Biographical Appendix Bibliography Index. (shrink)

Science and religion have been described as the “two dominant forces in our culture”. As such, the relation between them has been a matter of intense debate, having profound implications for deeper understanding of our place in the universe. One position naturally associated with scientists of a materialistic outlook is that science and religion are contradictory, incompatible worldviews; however, a great deal of recent literature criticises this “conflict thesis” as simple-minded, essentially ignorant of the nature of (...) religion and its philosophical and theological underpinnings. In this first part of a two-part article, I set out the wide-ranging background required for a proper understanding of the debate as a preliminary for the second part, in which Ian Barbour ’s influential four-fold typology of science-religion relations is critically assessed, leading to the conclusion that the conflict model is not to be so easily dismissed. (shrink)

The Science and Religion Forum (SRF) promotes discussion on issues at the interface of science and religion. The forum membership is diverse and it holds an annual conference to encourage exploration of issues that arise at the interface of science and religion. This article provides an overview of the hybrid conference that took place at the Woodbrooke Centre in Birmingham in May 2022. The conference addressed the issue of information and reality for religions and (...) science across two broad themes. The first focused on metaphysical matters and the impact of the idea that information (quantum, biological, digital) are the fundamental building blocks of the universe, on our theological discourse. The second took a more ethical turn focusing on the issues raised by the interaction of information (biological, personal, digital) and science in society. This thematic section includes articles that span both strands of the conference including the public Gowland Lecture and the winning essay from the Peacocke Prize. (shrink)

Reeves condemns the recruitment of scientific methods by representative theologians to lend credibility to their theological claims. His treatment of Nancey Murphy's use of Lakatosian research programme methodology is focused on here, and his proposal that science and religion scholars might act as “historians of the present” to advance the field is explored. The “credibility strategy” is set in historical context with an exploration of some of the science and religion field's original commitments and goals, particularly (...) in terms of the emphasis on rationalism and corresponding neglect of the imagination, and the value of more creative input in promoting better dialogue between science and religion is highlighted. (shrink)

This essay focuses on the cognitive tension between science and religion, in particular on the contradictions between some of the claims of current science and some of the claims in religious texts. My aim is to suggest how some work in the philosophy of science may help to manage this tension. Thus I will attempt to apply some work in the philosophy of science to the philosophy of religion, following the traditional gambit of trying (...) to stretch the little one does understand to cover what one does not understand. My own views on science and religion are hardly views from nowhere. My scientific perspective is that of a hopeful realist. Scientific realism is the view that science, though fallible through and through, is in the truth business, attempting to find out about a world independent of ourselves, and it is the view that business is, on the whole, going pretty well. My religious perspective is that of a progressive Jew. The problem I am worrying in this essay is my own problem. I take my other philosophical problems seriously too, but for the me the question of the relationship between science and religion has a personal edge I do not feel in my other philosophical obsessions with the likes of the problems of induction or the content of ceteris paribus laws. My reply to a charge of self-indulgence would be that my cognitive predicament is, I believe, widely shared. (shrink)

The debate between science and religion is never out of the news: emotions run high, fuelled by polemical bestsellers like The God Delusion and, at the other end of the spectrum, high-profile campaigns to teach 'Intelligent Design' in schools. Yet there is much more to the debate than the clash of these extremes. As Thomas Dixon shows in this balanced and thought-provoking introduction, many have seen harmony rather than conflict between faith and science. He explores not only (...) the key philosophical questions that underlie the debate, but also the social, political, and ethical contexts that have made 'science and religion' such a fraught and interesting topic in the modern world, offering perspectives from non-Christian religions and examples from across the physical, biological, and social sciences. Along the way, he examines landmark historical episodes such as the trial of Galileo by the Inquisition in 1633, and the famous debate between 'Darwin's bulldog' Thomas Huxley and Bishop Wilberforce in Oxford in 1860. The Scopes 'Monkey Trial' in Tennessee in 1925 and the Dover Area School Board case of 2005 are explained with reference to the interaction between religion, law, and education in modern America. (shrink)

The idea of an inevitable conflict between science and religion was decisively challenged by John Hedley Brooke in his classic Science and Religion: Some Historical Perspectives. Almost two decades on, Science and Religion: New Historical Perspectives revisits this argument and asks how historians can now impose order on the complex and contingent histories of religious engagements with science. Bringing together leading scholars, this volume explores the history and changing meanings of the categories ' (...) class='Hi'>science' and 'religion'; the role of publishing and education in forging and spreading ideas; the connection between knowledge, power and intellectual imperialism; and the reasons for the confrontation between evolution and creationism among American Christians and in the Islamic world. A major contribution to the historiography of science and religion, this book makes the most recent scholarship on this much misunderstood debate widely accessible. (shrink)

This volume situates itself within the context of the rapidly growing interdisciplinary field that is dedicated to the study of the complex interactions between science and religion. It presents an innovative approach insofar as it addresses the Eurocentrism that is still prevalent in this field. At the same time it reveals how science develops in the space that emerges between the ‘local’ and the ‘global’. The volume examines a range of themes central to the interaction between (...) class='Hi'>science and religion: ‘Eastern’ thought within ‘Western’ science and religion and vice versa, and revisits thinkers who sought to integrate ‘Eastern’ and ‘Western’ thinking. It studies Zen Buddhism and its relation to psychotherapy, Islamic science, Vedantic science, atheism in India, and Darwinism, offering in turn new perspectives on a variety of approaches to nature. Part of the Science and Technology Studies series, this volume brings together original perspectives from major scholars from across disciplines and will be of great interest to scholars and students of science and technology studies, history of science, philosophy of science, religious studies, and sociology. (shrink)

No one has explored the implications of cognitive theories and findings about religion for understanding its history with any more enthusiasm or insight than Luther Martin. Although my focus here is not historical, I assume that I will be employing cognitive tools in ways that he finds congenial. In the paper’s first section, I will make some general comments about standard comparisons of science and religion and criticize one strategy for making peace between them. In the second (...) section of the paper, I will delineate two cognitive criteria for comparing science, religion, theology, and commonsense explanations. Finally, in the third section, I will suggest that such a comparison supplies grounds for thinking that our longstanding interest in the comparison of science and religion is, oddly, somewhat misbegotten from a cognitive perspective. (shrink)

In recent years the science-and-religion/spirituality/theology dialogue has flourished, but the impact on the minds of the general public, on society as a whole, has been less impressive. Also, religious believers and outspoken atheists face each other without progressing toward a common understanding. The view taken here is that achieving a more marked impact of the dialogue would be beneficial for a peaceful survival of humanity. I aim to argue the why and how of that task by analyzing three (...) possible purposes of the dialogue and their logical interdependence, suggest conceivable improvements of the quality and extent of the current efforts toward a negotiated action plan, and consider an enlargement of the circle of the actors involved. The dialogue that has been carried on between science and religion/spirituality/theology could be expanded and usefully applied to some major problems in the present world. (shrink)

With the goal of understanding how Christopher Southgate communicates his in-depth knowledge of both science and theology, we investigated the many roles he assumes as a teacher. We settled upon wide-ranging topics that all intertwine: (1) his roles as author and coordinating editor of a premier textbook on science and theology, now in its third edition; (2) his oral presentations worldwide, including plenaries, workshops, and short courses; and (3) the team teaching approach itself, which is often needed by (...) others because the knowledge of science and theology do not always reside in the same person. Southgate provides, whenever possible, teaching contexts that involve students in experiential learning, where they actively participate with other students.We conclude that Southgate’s ultimate goal is to teach students how to reconcile science and theology in their values and beliefs, so that they can take advantage of both forms of rational thinking in their own personal and professional lives. The co-authors consider several examples of models that have been successfully used by people in various fields to integrate science and religion. (shrink)

Philologus, founded in 1846, is one of the oldest and most respected periodicals in the field of Classics. It publishes articles on Greek and Latin literature, historiography, philosophy, history of religion, linguistics, reception, and the history of scholarship. The journal aims to contribute to our understanding of Greco-Roman culture and its lasting influence on European civilization. The journal Philologus, conceived as a forum for discussion among different methodological approaches to the study of ancient texts and their reception, publishes original (...) scholarly contributions with a strong international focus. Publications languages are: German, English, Italian, French. As of 2014 the publication of supplementary volumes will be resumed. The series Philologus. Supplemente / Philologus. Supplementary Volumes will publish monographs and edited volumes pertaining to all aspects of the study of ancient literature and its reception, with a special focus on topics concerning literary theory, philosophy and the history of scholarship from an interdisciplinary perspective. (shrink)

This article outlines the contributions of the Kraków School to the field of science and religion. The Kraków School is a group of philosophers, scientists, and theologians who belong to the milieu of the Copernicus Center for Interdisciplinary Studies. The members of the group are engaged in inquiries pertaining to the relationship between theology and various sciences, in particular cosmology, evolutionary theory, and neuroscience. The article includes a presentation of the historical background of the School, as well as (...) its main original contributions pertaining to the history of the interactions between science and religion, the rationality and mathematicity of the universe, theology of science, and the role of logic in theology. (shrink)

There is a kinship between Owen Flanagan's The Really Hard Problem and William James's The Varieties of Religious Experience that not only can help us to understand Flanagan's book but also can help scholars, particularly scholars of religion, to be attentive to an important development in the realm of the "spiritual but not religious." Specifically, Flanagan's book continues a tradition in philosophy, exemplified by James, that addresses questions of religious or spiritual meaning in terms accessible to a broad audience (...) outside the context of organized religions. Both James and Flanagan are concerned to refute the popular perception that the sciences of the mind pose a threat to meaning and particularly to meaningful processes of human growth and transformation. Where James used the subconscious to bridge between science and religion and persuade his readers of the reality of the More, Flanagan uses a scientifically grounded understanding of transcendence to enchant his readers into believing in Less. Although I think that Flanagan's attempt to link the psychological and sociocultural levels of analysis via the concept of transcendence is scientifically premature, his attempt at a naturalistic spirituality raises questions of definition that scholars of religion need to take seriously. (shrink)

This article brings together insights from efforts to develop a global history of science and recent historical and sociological studies on the relations between science and religion. Using the case of the late Ottoman Empire as an example, it argues that ‘science and religion’ can be seen as a debate that travelled globally in the nineteenth century, generating new conceptualizations of both science and religion in many parts of the world. In their efforts (...) to counter arguments that represented Islam as the enemy of science and progress, young Ottoman intellectuals wrote many texts addressing a specific European author, or an imagined, broad European audience in the mid- to late nineteenth century. These texts described a ‘science-friendly’ Islam of which not only Europeans but also ‘ignorant Muslims’ were unaware. Using examples from the Ottoman press, the article demonstrates how this effort involved separating Islam from the lived reality of Muslims, transforming the religion essentially into a text that referred to scientific facts or that instructed adherents to appreciate science. In their contributions to the debate on science and religion, these young intellectuals thus also defined themselves as the legitimate interpreters of Islam in the ‘age of science’. (shrink)

Abstract.There is a kinship between Owen Flanagan's The Really Hard Problem and William James's The Varieties of Religious Experience that not only can help us to understand Flanagan's book but also can help scholars, particularly scholars of religion, to be attentive to an important development in the realm of the “spiritual but not religious.” Specifically, Flanagan's book continues a tradition in philosophy, exemplified by James, that addresses questions of religious or spiritual meaning in terms accessible to a broad audience (...) outside the context of organized religions. Both James and Flanagan are concerned to refute the popular perception that the sciences of the mind pose a threat to meaning and particularly to meaningful processes of human growth and transformation. Where James used the subconscious to bridge between science and religion and persuade his readers of the reality of the More, Flanagan uses a scientifically grounded understanding of transcendence to enchant his readers into believing in Less. Although I think that Flanagan's attempt to link the psychological and sociocultural levels of analysis via the concept of transcendence is scientifically premature, his attempt at a naturalistic spirituality raises questions of definition that scholars of religion need to take seriously. (shrink)

An enlightening discussion that will motivate students to think critically, the book opens with Plantinga's assertion that Christianity is compatible with evolutionary theory because Christians believe that God created the living world, and it is entirely possible that God did so by using a process of evolution.

Discussions on the congruence, compatibility, and contradictions between science and religion have been going on since the rise of modern science. In our own times, there are many efforts to build bridges of harmony between the two. Most of these are anchored to particular religious traditions or denominations and also to specific disciplines, notably cosmology, physics, and biology. Though these discussions serve commendable purposes for members of specific faiths and/or disciplines, they are also, for precisely this reason, (...) of restricted appeal. There are not too many discussions of the topic that consider science and religion from a global perspective. It will therefore be useful to define science and religion in terms of their unique characteristics, draw the line of demarcation between them, and show where they overlap. This is what this paper attempts to do. (shrink)

With the challenge of communicating climate science in the United States and making progress in international negotiations on climate change there is a need for other approaches. The moral issues of ecological degradation and climate justice need to be integrated into social consciousness, political legislation, and climate treaties. Both science and religion can contribute to this integration with differentiated language but shared purpose. Recognizing the limits of both science and religion is critical to finding a (...) way forward for addressing the critical challenges of climate change. How we value nature and human–Earth relations is crucial to this. We need a broader environmental ethics in dialogue with the science of climate change. (shrink)

Religion is presented as a family of religions, identified by a cluster of religion-making features, most but not all of which must be present, involving beliefs and practices which are diverse and often in conflict. Because of differences in scope, application of scientific method, and vocabulary, science can also be regarded as a family—this time a family of sciences. The universality of the physical sciences contrasts with the more restricted scope of the earth sciences and the human (...) sciences. Their relationship can be shown by a three-tiered pyramid, with the physical sciences at the base, the human sciences at the top, and the earth sciences in the middle. Despite three notable differences between science and religion, science and religion are not, as popularly believed, in conflict. The contrary view, espoused by the “new atheists,” is shown to be based on oversimplified views of religion and science. There are nontheistic religions and science is committed, not to metaphysical naturalism (“scientism”), but only to methodological naturalism. Stephen Jay Gould escapes the conflict view by proposing that science and religion are independent “magisteria”, science being occupied with facts and religion with values. In divorcing the realm of facts from the realm of values, he too distorts their complex nature, for science is not devoid of values and religion makes claims about the facts. As Hume long ago suggested, facts and values are interconnected. While a fact is not the same as a value, a fact cannot support a value without presupposing another value in turn. Interaction between facts and values is here to stay. (shrink)

How and why does the moon cause the tides? How and why does God answer prayers? For many, the answer to the former question is unknown; the answer to the latter question is a mystery. Across three studies testing a largely Christian sample within the United States (N= 2524), we investigate attitudes toward ignorance and inquiry as a window onto scientific versus religious belief. In Experiment 1, we find that science and religion are associated with different forms of (...) ignorance: scientific ignorance is typically expressed as a personal unknown (“it's unknown to me”), whereas religious ignorance is expressed as a universal mystery (“it's a mystery”), with scientific unknowns additionally regarded as more viable and valuable targets for inquiry. In Experiment 2, we show that these forms of ignorance are differentially associated with epistemic goals and norms: expressing ignorance in the form of “unknown” (vs. “mystery”) more strongly signals epistemic values and achievements. Experiments 2 and 3 additionally show that ignorance is perceived to be a greater threat to science and scientific belief than to religion and religious belief. Together, these studies shed light on the psychological roles of scientific and religious belief in human cognition. (shrink)

Weissenbacher, Stephen P. Weldon, and Tomoko Yoshida.

. To achieve peace on our planet we must bridge the gap not only between science and religion but also among faith traditions. Accepting the doctrine of multiple paths can reduce interreligious tensions. Every view of the Divine is partial, every faith system rests upon supreme spiritual experiences, and each one provides fulfillment in the yearning to connect with the Cosmic Mystery.

Philosophy, Science and Religion for Everyone brings together these great truth-seeking disciplines, and seeks to understand the ways in which they challenge and inform each other. Key topics and their areas of focus include: - Foundational Issues - why should anyone care about the science-and-religion debate? How do scientific claims relate to the truth? Is evolution compatible with design? - Faith and Rationality - can faith ever be rational? Are theism and atheism totally opposed? Is God (...) hidden or does God simply not exist? - Faith and Science - what provides a better explanation for the origin of the universe-science or religion? Faith and physics: can they be reconciled? Does contemporary neuroscience debunk religious belief? Creationism and evolutionary biology - what constitutes science and what constitutes pseudo-science? - Practical Implications - is fundamentalism just a problem for religious people? What are the ethical implications of the science-and-religion debate? Do logic and religion mix? This book is designed to be used in conjunction with the free 'Philosophy, Science and Religion' MOOC (massive open online course) created by the University of Edinburgh, and hosted by the Coursera platform (www.coursera.org). This book is also highly recommended for anyone looking for a concise overview of this fascinating discipline. (shrink)

This is an introduction to the thematic section on “The Historiography of Science and Religion in Europe,” which resulted from a symposium held at the eighth Conference of the European Society for the History of Science, University College London, UK, from September 14–17, 2018. The introduction provides a brief argument for the decentering of science and religion from the Anglo‐American discourse. It concludes by previewing the contributions of the section's essays.

This article considers the current state of the science–religion debate in the United Kingdom. It discusses the societies, groups, and individual scholars that shape that debate, including the dialogue between theology and physics, biology, and psychology. Attention is also given to theology's engagement with ecological issues. The article also reflects on the loss of influence of denominational Christianity within British society, and the impact both on the character of the debate and the role of the churches. Finally, some (...) promising trajectories of development for the future are outlined. (shrink)