This fifth and final installment from the author's book‐length study of Ralph Wendell Burhoe's life and thought covers the period 1966–1987, and it concludes with a summary of his thought. Zygon: Journal of Religion and Science began publication in March 1966, the same year in which the Center for Advanced Study in Theology and the Sciences (CASTS) was founded. Both the journal and the center were made possible by Meadville/Lombard Theological School. After a brief period of flourishing, CASTS was (...) succeeded in 1972 by the Center for Advanced Study in Religion and Science (CASIRAS). Burhoe married Calla Butler in 1969, two years after his first wife, Frances, had died. He retired from Mead‐ville in 1974. The Templeton Prize for Progress in Religion was awarded to Burhoe in 1980. His thought is summarized under the topics of values, thermodynamics, the evolution of religion, the concept of soul, God, enculturation and freedom, and the Lord of History. (shrink)

This fifth and final installment from the author's book‐length study of Ralph Wendell Burhoe's life and thought covers the period 1966–1987, and it concludes with a summary of his thought. Zygon: Journal of Religion and Science began publication in March 1966, the same year in which the Center for Advanced Study in Theology and the Sciences (CASTS) was founded. Both the journal and the center were made possible by Meadville/Lombard Theological School. After a brief period of flourishing, CASTS was (...) succeeded in 1972 by the Center for Advanced Study in Religion and Science (CASIRAS). Burhoe married Calla Butler in 1969, two years after his first wife, Frances, had died. He retired from Mead‐ville in 1974. The Templeton Prize for Progress in Religion was awarded to Burhoe in 1980. His thought is summarized under the topics of values, thermodynamics, the evolution of religion, the concept of soul, God, enculturation and freedom, and the Lord of History. (shrink)

Michael Novak's eyewitness report on the second and pivotal session of Vatican II in 1964 vividly inter weaves pageantry, politics, and theology. An unusually well-informed lay intellectual, who had earned a theological degree just before the Council, Novak applauded the purposes of Pope John XXIII and his successor Paul VI-"to throw open the windows of the church." In this report, he coined the classic description of the foes of the reforms at Vatican II as the party of "nonhistorical orthodoxy," emphasizing (...) the eternal and unchanging, neglecting history and contingency. The author recounts many moments of high drama-Pope Paul VI's opening speech, the vote on the collegiality of bishops, the plea of Cardinal Bea on behalf of the chapter on Jews, and Bishop De Smedt's defense of religious freedom. His colorful chapter on the American bishops in 1964 serves as a fascinating benchmark, as do his many insights into the new role of the laity. His final chapter is a moving tribute to the Open Church engaging the contemporary world, and his new introduction brings this report up to date. This work will be of compelling interest to those interested in the post-conciliar fall of Communism, under the great John Paul II-who took his name from his two predecessors at Vatican II. The winner of the million-dollar Templeton Prize for Progress in Religion, Michael Novak is a theologian, author, and former U.S. ambassador. He currently holds the George Frederick Jewett Chair in Religion and Public Policy at the American Enterprise Institute in Washington, D.C. where he is director of social and political studies. His writings have appeared in every major Western language, and in Chinese, Bengali, Korean, and Japanese. Also available from Transaction are his Catholic Social Thought and Liberal Institutions, The Experience of Nothingness, The Guns of Lattimer, Unmeltable Ethnics, Belief and Unbelief, and Choosing Presidents. (shrink)

Each world faith tradition has its own distinctive relationship with science, and the science-religion dialogue benefits from a greater awareness of what this relationship is. In this book, members of the International Society for Science and Religion (ISSR) offer international and multi-faith perspectives on how new discoveries in science are met with insights regarding spiritual realities.The essays reflect the conviction that “religion and science each proceed best when they’re pursued in dialogue with each other, and also that (...) our fragmented and divided world would benefit more from a stronger dialogue between science and religion.” In Part One, George F. R. Ellis, John C. Polkinghorne, and Holmes Rolston III, each a Templeton Prize winner, discuss their views on why the science and religion dialogue matters. They are joined in Part Two by distinguished theologians Fraser Watts and Philip Clayton, who place the dialogue in an international context; John Polkinghorne’s inaugural address to the ISSR in 2002 is also included. In Part Three, five members of the ISSR look at the distinctive relationships of their faiths to science: •Carl Feit on Judaism •Munawar Anees on Islam •B.V. Subbarayappa on Hinduism •Trinh Xuan Thuan on Buddhism •Heup Young Kim on Asian Christianity George Ellis, the recently elected second president of ISSR, summarizes the contributions of his colleagues. Ronald Cole-Turner then concludes the book with a discussion of the future of the science and religion dialogue. (shrink)

It is both an honour and a pleasure for me to deliver my acceptance address for the 1995 Templeton Prize to such a distinguished audience in this world-famous Abbey, just a few metres from the remains of Isaac Newton. Along with Einstein and Darwin, Newton is one of the few scientists known to almost every member of the population. He is one of the great heroes of my own discipline, physics, even if his career as a civil servant (...) left a lot to be desired. (shrink)

Sir John Templeton challenges the reader to apply the same energy that has been devoted to scientific inquiry to the pursuit of spiritual information. The world is at a state of unprecedented technical expertise, but why has our knowledge and faith in our own spirituality stalled and become obsolete in recent times? Possibilities for Over One Hundredfold More Spiritual Information seeks to address this question. It points out that our spiritual knowledge would also have the capacity to increase dramatically (...) if we were to open our minds to the endless possibilities that await us in terms of our spiritual lives. These include altruistic love for all people, new knowledge of the Divine, and a greater sense of our place in the universe. In order for us as human beings to take advantage of all of the spiritual gifts that we have been given, we need to be open and receptive to our individual spiritual natures, and to open ourselves to the limitless spiritual possibilities available to us. The book acknowledges the ancient scriptures and thinkers who have guided us for centuries. Vastly expanded research and the use of scientific method would only enhance our understanding of the wisdom contained within these wise teachings. The benefits of extending our spiritual knowledge might, in fact, exceed the benefits we have realized thus far from scientific and medical advances. Possibilities seeks to reawaken our desire for spiritual knowledge pushed aside so long ago in our quest for scientific knowledge. When these fields work together, the world will reap greater rewards that we can ever imagine. (shrink)

This book presents three of the works of Abdu'l-Bahá, son of the founder of the Bahá'i Faith, dealing with social and political issues.00In 'The Secret of Divine Civilization' (1875) Abdu'l-Bahá supports the administrative and broader social reforms of Mirzá Hosayn Khán, but looks mainly for organic reform through the efforts of Iranian intellectuals to waken and educate the masses. In this work, Abdu'l-Bahá gives virtuous and progressive Islamic clerics a leading role among these intellectuals, indeed most of his appeals are (...) directed specifically to them. 'A Traveller's Narrative' (1889/90) is an authoritative statement of the broad lines of Bahá'i social and political thinking. 'The Art of Governance' (1892/93) was written as Iran entered a pre-revolutionary phase, and ideas that we recognise today as the precursors of political Islam were spreading. It sets out the principles underlying the ideal relationship between religion and politics and between the government and the people.00In addition to presenting the first parallel text translations of these works, the Persian texts incorporate notes on variants in the early published sources. An introduction outlines the intellectual and political landscape from which Abdu'l-Bahá wrote, and in which his expected readers lived. (shrink)

In this collection, Templeton brings together a gallery of respected scientists to reflect on the evidence that find through their scientific research for ...

In this Swarthmore Lecture for 1965 a noted philosopher engages in a disciplined philosophical attempt 1) to locate the essence of religion as the ultimate integrating principle among "persons in relation," and 2) to show how religion has been beset by a constant temptation throughout its history to assume dualistic attitudes and practices. Such attitudes and practices invariably lead to an idealism which denies rather than faces the real conflict in the world, the conflict that it is the (...) task of the progressively realized Christian community to overcome. The autobiographical material which Macmurray includes is enough in itself to establish the value of this book; his reflections on the nature, present condition, and future task of Christianity are so much more frosting added to the cake—E. A. R. (shrink)

In 1994 the John Templeton Foundation Humility Theology Information Center launched a major initiative, the Science‐Religion Course Program, to encourage the teaching of high‐quality academic courses focusing on the relationship between science and religion. In the first phase of the program, six courses were selected—four from the United States, one from Canada, and one from New Zealand—to serve as models for other academics wishing to initiate their own classes on the science‐religion interface. In particular these six (...) model courses will serve as examples for the second phase of the Templeton Foundation program, which will provide financial support for up to 100 courses at universities, colleges, and seminaries around the world. This paper is a report on the pedagogical strategies and methodologies employed in each of the six selected model courses. (shrink)

This is the third of three volumes containing a report from the International Panel on Social Progress. The IPSP is an independent association of top research scholars with the goal of assessing methods for improving the main institutions of modern societies. Written in accessible language by scholars across the social sciences and humanities, these volumes assess the achievements of world societies in past centuries, the current trends, the dangers that we are now facing, and the possible futures in the (...) twenty-first century. It covers the main socio-economic, political, and cultural dimensions of social progress, global as well as regional issues, and the diversity of challenges and their interplay around the world. This particular volume covers topics such as world cultures and religions, families, global health, education, and the contributions of social sciences to institutional change. (shrink)

Attempts to establish a dialogue between the natural sciences and theology were made in the 20th century along with, among other things, the arrival of new groundbreaking theories in physics, but these attempts met with many content-related and methodological challenges. Philosophy, which plays an essential role as an intermediary in this relationship, has often proven to be a significant obstacle. The failure of neo-Thomism’s reception to Einstein’s theory in Poland led the Polish cosmologist, philosopher, and theologian Michael Heller to introduce (...) the concept of philosophy in science as a possible basis for dialogue. It proved fruitful, and years later, Heller was awarded the Templeton Prize for building bridges between science and theology. As it later transpired, the notion of philosophy in science has considerable intellectual potential for enriching the dialogue between natural sciences and theology. This article briefly discusses some examples of how the theory of relativity was received by some Polish neo-Thomists. Furthermore, the paper presents the sources of inspiration for Heller’s approach and the benefits it offers. Finally, another project that he named the theology of science is also discussed. (shrink)

This study forms part of a larger research project examining the election process for the Nobel prizes for Physiology or Medicine at the Karolinska Institute in Stockholm, and the role and function of the prizes in early 20th century Swedish and international medicine. The purpose of the study is to clarify the decision-making process which led to the Nobel prize for Paul Ehrlich in 1908, for work on immunity. His award was preceded by the most dramatic conflict within the (...) prize authority concerning any prizewinner prior to World War I, and thus is apt to illuminate both the implicit and explicit criteria and the strategies used in the prize deliberations.Ehrlich's chemical ideas on the immune response were criticized by the physical chemist Svante Arrhenius who recommended the application of his disciplines's methods and principles on immunological problems. This criticisms were brought into the Nobel prize debate by J.E. Johansson, a physiologist who asserted that Ehrlich's research was of little scientific value and therefore not worthy of a prize. Yet the majority of the Institute, led by its chairmam, the chemist K.A.H. Mörner, succeeded in awarding Ehrlich. (shrink)

Most of us believe everything happens for a reason. Whether it is "God's will","karma", or "fate," we want to believe that nothing in the world, especially disasters and tragedies, is a random, meaningless event. But now, as never before, confident scientific assertions that the world embodies a profound contingency are challenging theological claims that God acts providentially in the world. The random and meandering path of evolution is widely used as an argument that God did not create life.Abraham's Dice explores (...) the interplay between chance and providence in the monotheistic religious traditions, looking at how their interaction has been conceptualized as our understanding of the workings of nature has changed. This lively historical conversation has generated intense ongoing theological debates, and provocative responses from science: what are we to make of the history of our universe, where chance and law have played out in complex ways? Or the evolution of life, where random mutations have challenged attempts to find purpose within evolution and convinced many that human beings are but a "glorious accident"? The enduring belief that everything happens for a reason is examined through a conversation with major scholars, among them holders of prestigious chairs at Oxford and Cambridge Universities and the University of Basel, as well as several Gifford lecturers, and two Templeton prize winners. Organized historically, Abraham's Dice provides a wide-ranging scientific, theological, and biblical foundation to address the question of providence and divine action in a world shot through with contingency. (shrink)

The far reaching effects of the genetic revolution on our lives as a whole make it difficult to separate the secular and sacred issues involvedIn accepting this opportunity to comment on Dr Polkinghorne’s Templeton Prize lecture, I recognise that there is a significant division between those who would see religious beliefs as irrelevant in the ethical debates concerning new biotechnologies and those who, with Dr Polkinghorne, are willing to look to the major faith traditions for insight into the (...) nature of human identity and selfhood. In secular discourse, the intrusion of religious language has long been resisted on many grounds: that sound ethical principles do not need transcendent ratification; that those who presume a privileged moral discernment derived from their religion frequently fail to appreciate the complexity of genetic and medical science; and that internecine disputes within faith communities and historically rooted incommensurabilities between them seriously compromise any prospect of consensus. This problem is tacitly acknowledged by Dr Polkinghorne himself when he notes that his willingness to accept the 14 day threshold before which certain forms of experimentation on embryos are deemed permissible would not be congenial to Roman Catholic officialdom, for whom the destruction of one life cannot be condoned even if it were to make possible the creation of another.Dialogue traversing a secular/sacred divide can be thwarted for other reasons. Those sympathetic to religious voices may concede that claims for privileged discernment are unhelpful but still insist that secular ethicists too readily fail to appreciate that religious beliefs can be constructive in strengthening motivation and in deepening commitment on ethical issues. Theologians who have served on ethics committees have sometimes expressed a sense of frustration accompanying their attempts to explain that they are starting from a different point, and working from different presuppositions, than those who …. (shrink)

A new paradigm is emerging which places Charles Darwin's theory of evolution via natural selection into a larger conceptual framework with greater explanatory power. Darwinism needs to be reconceptualized as a scientific enterprise and philosophical worldview. A larger framework is needed to account for the immaterial laws of nature which guide evolutionary mechanisms and processes to achieve predetermined ends that reflect a superlative Intelligence, Mind or God. Curiously, Darwinism fails to explain intelligent observers who can make sense of the laws (...) of nature. Immanuel Kant's conception of man as both phenomenon and noumenon suggests that man is the missing link between science and religion, and that the two views of genesis—-evolution and creation--are complementary rather than antithetical. Evolution should be taught as science, not ideology. Teaching evolution as science means opening the theory to critical scrutiny which can correct, modify, enrich, and develop the theory in interdisciplinary perspective. But the theory of evolution reaches well beyond science narrowly defined, and broaches philosophical, ethical, and theological dimensions which can be addressed only in interdisciplinary conversation bringing to the table insights from many disciplines. Finally, Darwinism as a materialist, reductionist worldview needs to be humanized, if not Christianized, and thus reach its full potential as science. It would then also recognize human exceptionalism, the teleological imperative, the principle of tolerance, and the fundamental religious insight that we live by faith. (shrink)

Some years ago, Deborah Blum, a Pulitzer Prize–winning science journalist, nailed the divide between scientists who conduct research on animals in the hope of advancing medical knowledge and people who object to that work for being immoral and inhumane. They are “like two different nations, nations locked in a long, bitter, seemingly intractable political standoff,” she wrote in her 1994 book, The Monkey Wars. The two sides certainly have been like nations locked in a long, bitter standoff. That standoff (...) has seemed intractable. But when Blum talked to people on both sides, she found glimmers of hope—a few individuals willing to listen to one another and find common ground. “When they can be freely heard,” she concluded, “then we will have progressed to another place, beyond this time of hostilities.” Today, while we are not yet beyond hostilities, we have progressed to another place. (shrink)

Sir Julian Huxley (1887-1975), celebrated British scientist and philosopher, strove through most of his career to establish a non-theistic, rationalist belief system to replace Christianity and other world religions. Believing that the twentieth century provided a unique opportunity for this to happen, evolutionary humanism, as he termed his secular faith, gave direction to most of Huxley's diverse activities as a public intellectual. Rooted in evolutionary science, combined with Idealism, liberal values and a profound belief in progress, Huxley's vision was (...) also suffused with a strong desire for unity in human affairs. This paper examines that quest for unity, the purposes it served, and its reception. (shrink)

The third of five books in one of the greatest works in modern philosophical naturalism. Santayana's Life of Reason, published in five books from 1905 to 1906, ranks as one of the greatest works in modern philosophical naturalism. Acknowledging the natural material bases of human life, Santayana traces the development of the human capacity for appreciating and cultivating the ideal. It is a capacity he exhibits as he articulates a continuity running through animal impulse, practical intelligence, and ideal harmony in (...) reason, society, art, religion, and science. The work is an exquisitely rendered vision of human life lived sanely. In this third book, Santayana offers a naturalistic interpretation of religion. He believes that religion is ignoble if regarded as a truthful depiction of real beings and events; but regarded as poetry, it might be the greatest source of wisdom. Santayana analyzes four characteristic religious concerns: piety, spirituality, charity, and immortality. He is at his most profound in his discussion of immortality, arguing for an ideal immortality that does not eradicate the fear of death but offers a way for mortal man to share in immortal things and live in a manner that will bestow on his successors the imprint of his soul. This critical edition, volume VII of The Works of George Santayana, includes notes, textual commentary, lists of variants and emendations, bibliography, and other tools useful to Santayana scholars. The other four books of the volume include Reason in Common Sense, Reason in Society, Reason in Art, and Reason in Science. (shrink)

This article examines Charles Villers's Essay on the Spirit and Influence of Luther's Reformation (1804) in its intellectual and historical context. Exiled from France after 1792, Villers intervened in important French and German debates about the relationship of religion, history, and philosophy. The article shows how he took up a German Protestant discussion on the meaning of the Reformation that had been underway from the 1770s through the end of the century, including efforts by Kantians to seize the mantle (...) of Protestantism for themselves. Villers's essay capitalized on a broad interest in the question of Protestantism and its meaning for modern freedom around 1800. Revisiting the formation of the narrative of Protestantism and progress reveals that it was not a logical progression from Protestant theology or religion but rather part of a specific ideological and social struggle in the wake of the French Revolution and the collapse of the Old Regime. (shrink)

Recent advances in immunology have provided a foundation of knowledge to understand many of the intricacies involved in manipulating the human response to fight parasitic infections, and a great deal has been learned from malaria vaccine efforts regarding strategies for developing parasite vaccines. There has been some encouraging progress in the development of a Chagas vaccine in animal models. A prize fund for Chagas could be instrumental in ensuring that these efforts are translated into products that benefit patients.

The papers presented here derive from the 4th International Confe:--ence on History and Philosophy of Science held in Blacksburg, Virginia, U. S. A., November 2-6, 1982. The Conference was sponsored by the I nternational Union of History and Philosophy of Science and Virginia Polytechnic Institute and State University (Virginia Tech). Particular thanks go to L. Jonathan Cohen, Secretary of the Union, as well as to Dean Henry Bauer of the College of Arts & Sciences, Wilfred Jewkes and the Center for (...) Programs in the Humanities, Arthur Donovan and the Center for the Study of Science in Society and the Department of Philoso­ phy and Religion at Virginia Tech. Not only did they come through with the necessat"y funds, but they were all always ready with a helping hand when things got confusing. Two additional groups of individuals require a special note of thanks. First, considerable appreciation is due the mem­ bers of the Joint Commission of the I nternational Union of History and Philosophy of Science: Maurice Crosland, Risto Hilpinen and Vladimir Kirsanov. They were more than gen­ erous in thei r advice and co-operation. The Local Organizing Committee (Kenneth Alpern, Roger Ariew, Arthur Donovan, Larry Laudan, Ann La Berge, Duncan Porter, Eleonore Stump and Dennis Welch) not only demon­ strated efficiency and insured a pleasant stay for' all participants, but also went out of their way on numerous occasions to make everyone feel at home. (shrink)

Abstractabstract:This essay proposes an unconventional approach to teaching "religion and medicine" to American medical students. Received frameworks for such teaching—articulated around faith denomination or "spirituality"—may imply that religiosities and their health effects are grounded in theology or transcendence, respectively. These frameworks may reify, or misrepresent relationships between, religion and science—for example, in supporting notions of conflict, or of an essentially secular character of technical progress. They can neglect ways in which biomedicine and its institutions are themselves engaged (...) with and productive of religious values. In order to move toward fuller student appreciation of diverse religious materialities and embodiments in health and biomedicine, the essay proposes "the sacred, in practice" as an organizing rubric. This pedagogical intervention pivots on notions of sacrality in anthropologies of religion and offers students a wide path to consider a spectrum of material, gestural conditions, and activities—transformative techniques, intensely valued objects, trusted texts, rituals—that mark and propagate religious valences and commitments within and around contemporary biomedicine. This sacred-in-practice approach meshes with standard theological and spiritual framings of the religion/health/medicine nexus, yet offers more capacious and flexible connections to work for which medical students are training, involving vulnerable bodies and material technologies of tremendous life- and world-shaping potency. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Global Justice, Christology and Christian Ethics by Lisa Sowle CahillKeith SokoGlobal Justice, Christology and Christian Ethics Lisa Sowle Cahill NEW YORK: CAMBRIDGE UNIVERSITY PRESS, 2013. 328 pp. £62.00 / £20.99Given this book's title and its cover photo of Catholic Relief Services workers in Kenya, I was expecting an examination of global issues with case studies. But chapter titles such as "Creation and Evil," "Kingdom of God," "Christ," "Spirit," (...) and "Cross" tipped me off that my original expectations were incorrect.Perhaps this is Cahill's summa, an attempt to bring together current understandings of major themes in Christian systematic theology and to show how those are tied to Christian ethics. As the series editor, Robin Gill, notes, as opposed to specific moral issues, Cahill's "aim now is to supply a sustained theological basis for global justice" (xi). Cahill herself explains that she hopes "to give biblical and theological reasons for Christian commitment to justice, to show why just action is necessarily a criterion of authentic Christian theology, and to give grounds for Christian hope that change in violent structures is really possible" (1). This is a bold attempt that I feel works on some levels. Cahill draws from key historical and current theologians, including feminist thinkers and marginalized groups.As an ethicist, much of this was a fascinating read in current systematic theology, while some seemed like an overview. I found the chapter on creation and evil somewhat of a plodding summary, yet the chapters on the Kingdom of God, Christ, and the Cross are interesting reads on current discussions in Christology. I would recommend this book for academics and graduate students. Selected sections might work well for undergrads. Sections such as "Historical Research on Jesus" could be great current summaries for undergraduates. [End Page 190]The chapter on the Spirit was interesting but problematic because Cahill's overall approach could err too strongly on the presence of the Spirit primarily in the church itself rather than the world. The chapter on the Cross illustrates interesting historical and current discussion on the necessity of Jesus' death. At this point (246), I feel we primarily have a summary of Christian systematic theology. She acknowledges this as well: "The chapters thus far have been primarily biblical and theological in orientation, but ethical ideals and standards have played a key part in readings of scripture, doctrines, and theologies" (247).Then the book seems to abruptly shift to traditional ethics. With the chapter title of "Nature," I was expecting an examination of environmental ethics but instead got a helpful read on the natural law and virtue ethics approach of Thomas Aquinas. This chapter includes examples of "War as a Test Case" and "Ecology." The final chapter, "Hope," speaks of the need for hope in working toward just and peaceful societies. It includes the longest and only real case study in the book, describing how "Liberian peace activist Leymah Gbowee won the Nobel Prize for spearheading a grassroots women's movement against the civil war" there (295). This is a fascinating account of women using their power and perseverance to overcome an unjust regime, noting that "women had become the 'toy of war'" (298). Finally, observing that "peacebuilding practices reflect the vision of Christian politics that has shaped the previous chapters of this project" (302), she offers seven key points that tie previous chapter topics to current Christian ethics. It seems like an abrupt ending, finishing on point seven and not offering an overall reflection on the book itself.Given this structure, I wish that it had been written as a text for undergrads because the systematic topics covered, and their tie to and conclusion on Christian ethics, would be a nice format for an introductory course. But Cahill's work has always been current, progressive, and concerned with global ethics and the common good. This book is no different, and it is a welcome part of the New Studies in Christian Ethics series.Keith SokoSaint Ambrose UniversityCopyright © 2018 Society of Christian Ethics... (shrink)

This paper provides both an overview of and a personal perspective on the field of ‘anti-ageing’. In the late 20th century, progress in the science of ageing re-invigorated activity designed to avoid biological ageing. For some the objective was to abolish the need to die of old age. This anti-ageing movement includes a diverse range of people: hard scientists working in well-funded and established university laboratories, slick corporate-marketing executives and new-age entrepreneurs selling herbal elixirs. The movement has attracted anti-anti-ageing (...) critical comment from three sources: moral critique located in philosophy and religion, scepticism from established scientists in the field of biology and gerontology, and challenge from critical social gerontology. Anti-ageing activists have labelled their critics as ‘conservative’ for opposing the inevitable progress of science. The paper argues that the alternative perspective, which sees the anti-ageing movement as a route by which a biologisation of old age inhibits people from achieving a culturally valued final part to life, is the progressive one. (shrink)

The paper discusses this year’s Nobel Prize in physics for experiments of entanglement “establishing the violation of Bell inequalities and pioneering quantum information science” in a much wider, including philosophical context legitimizing by the authority of the Nobel Prize a new scientific area out of “classical” quantum mechanics relevant to Pauli’s “particle” paradigm of energy conservation and thus to the Standard model obeying it. One justifies the eventual future theory of quantum gravitation as belonging to the newly established (...) quantum information science. Entanglement, involving non-Hermitian operators for its rigorous description, non-unitarity as well as nonlocal and superluminal physical signals “spookily” (by Einstein’s flowery epithet) synchronizing and transferring some nonzero action at a distance, can be considered to be quantum gravity so that its local counterpart to be Einstein’s gravitation according to general relativity therefore pioneering an alternative pathway to quantum gravitation different from the “secondary quantization” of the Standard model. So, the experiments of entanglement once they have been awarded by the Nobel Prize launch particularly the relevant theory of quantum gravitation grounded on “quantum information science” thus granted to be nonclassical quantum mechanics in the shared framework of the generalized quantum mechanics obeying rather quantum-information conservation than only energy conservation. The concept of “dark phase” of the universe naturally linked to the very well confirmed “dark matter” and “dark energy” and opposed to its “light phase” inherent to classical quantum mechanics and the Standard model obeys quantum-information conservation, after which reversible causality or the mutual transformation of energy and information are valid. The mythical Big Bang after which energy conservation holds universally is to be replaced by an omnipresent and omnitemporal medium of decoherence of the dark and nonlocal phase into the light and local phase. The former is only an integral image of the latter and borrowed in fact rather from religion than from science. Physical, methodological and proper philosophical conclusions follow from that paradigm shift heralded by this year’s Nobel Prize in physics. For example, the scientific theory of thinking should originate from the dark phase of the universe, as well: probably only approximately modeled by neural networks physically belonging to the light phase thoroughly. A few crucial philosophical sequences follow from the break of Pauli’s paradigm: (1) the establishment of the “dark” phase of the universe as opposed to its “light” phase, only to which the Cartesian dichotomy of “body” and “mind” is valid; (2) quantum information conservation as relevant to the dark phase, furthermore generalizing energy conservation as to its light phase, productively allowing for physical entities to appear “ex nihilo”, i.e., from the dark phase, in which energy and time are yet inseparable from each other; (3) reversible causality as inherent to the dark phase; (4) the interpretation of gravitation only mathematically: as an interpretation of the incompleteness of finiteness to infinity, for example, following the Gödel dichotomy (“either contradiction or incompleteness”) about the relation of arithmetic to set theory; (5) the restriction of the concept of hierarchy only to the light phase; (6) the commensurability of both physical extremes of a quantum and the universe as a whole in the dark phase obeying quantum information conservation and akin to Nicholas of Cusa’s philosophical and theological worldview. (shrink)

The history of the concept of “religion” in Western tradition has intrigued scholars for years. This important collection of eighteen essays brings further light to the ongoing debate. Three of the invited participants, W.C. Smith, M. Despland and E. Feil, has each previously written impressive books treating this subject; the last two acknowledged the impact and continuing influence of Smith’s work, The Meaning and End of Religion. An introduction and a recapitulation of Smith’s contribution as a scholar set (...) the stage for a retrospective look at the published literature. Contributors then examine the transformation of words (the classical religio to the modern religion), particularities of religion in nineteenth-century France, Troeltsch’s concept of religion, the study of religion from an Asian point of view and the categorization of “World Religions.” The concluding essays elaborate contemporary anthropological, cross-disciplinary, semiological, deconstructive and psychoanalytical methodological approaches to the concept and study of “religion.” Exploring critically different aspects of the concept and study of religion, these provocative essays typically reflect the methodological pluralism currently existing in the field of Religious Studies. Of interest to scholars and students alike, this collection also contains a complete bibliography of W.C. Smith’s publications. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Global Justice, Christology and Christian Ethics by Lisa Sowle CahillKeith SokoGlobal Justice, Christology and Christian Ethics Lisa Sowle Cahill NEW YORK: CAMBRIDGE UNIVERSITY PRESS, 2013. 328 pp. £62.00 / £20.99Given this book's title and its cover photo of Catholic Relief Services workers in Kenya, I was expecting an examination of global issues with case studies. But chapter titles such as "Creation and Evil," "Kingdom of God," "Christ," "Spirit," (...) and "Cross" tipped me off that my original expectations were incorrect.Perhaps this is Cahill's summa, an attempt to bring together current understandings of major themes in Christian systematic theology and to show how those are tied to Christian ethics. As the series editor, Robin Gill, notes, as opposed to specific moral issues, Cahill's "aim now is to supply a sustained theological basis for global justice" (xi). Cahill herself explains that she hopes "to give biblical and theological reasons for Christian commitment to justice, to show why just action is necessarily a criterion of authentic Christian theology, and to give grounds for Christian hope that change in violent structures is really possible" (1). This is a bold attempt that I feel works on some levels. Cahill draws from key historical and current theologians, including feminist thinkers and marginalized groups.As an ethicist, much of this was a fascinating read in current systematic theology, while some seemed like an overview. I found the chapter on creation and evil somewhat of a plodding summary, yet the chapters on the Kingdom of God, Christ, and the Cross are interesting reads on current discussions in Christology. I would recommend this book for academics and graduate students. Selected sections might work well for undergrads. Sections such as "Historical Research on Jesus" could be great current summaries for undergraduates. [End Page 190]The chapter on the Spirit was interesting but problematic because Cahill's overall approach could err too strongly on the presence of the Spirit primarily in the church itself rather than the world. The chapter on the Cross illustrates interesting historical and current discussion on the necessity of Jesus' death. At this point (246), I feel we primarily have a summary of Christian systematic theology. She acknowledges this as well: "The chapters thus far have been primarily biblical and theological in orientation, but ethical ideals and standards have played a key part in readings of scripture, doctrines, and theologies" (247).Then the book seems to abruptly shift to traditional ethics. With the chapter title of "Nature," I was expecting an examination of environmental ethics but instead got a helpful read on the natural law and virtue ethics approach of Thomas Aquinas. This chapter includes examples of "War as a Test Case" and "Ecology." The final chapter, "Hope," speaks of the need for hope in working toward just and peaceful societies. It includes the longest and only real case study in the book, describing how "Liberian peace activist Leymah Gbowee won the Nobel Prize for spearheading a grassroots women's movement against the civil war" there (295). This is a fascinating account of women using their power and perseverance to overcome an unjust regime, noting that "women had become the 'toy of war'" (298). Finally, observing that "peacebuilding practices reflect the vision of Christian politics that has shaped the previous chapters of this project" (302), she offers seven key points that tie previous chapter topics to current Christian ethics. It seems like an abrupt ending, finishing on point seven and not offering an overall reflection on the book itself.Given this structure, I wish that it had been written as a text for undergrads because the systematic topics covered, and their tie to and conclusion on Christian ethics, would be a nice format for an introductory course. But Cahill's work has always been current, progressive, and concerned with global ethics and the common good. This book is no different, and it is a welcome part of the New Studies in Christian Ethics series.Keith SokoSaint Ambrose UniversityCopyright © 2018 Society of Christian Ethics... (shrink)

This paper argues that a thorough discussion on women’s rights needs to go beyond progress in civil and political rights. Looking comparatively at Iran and Turkey, it posits that the legal and political context of secularism v. theocracy has much less of an impact than expected, and suggests that other variables offer much more compelling explanations. The paper combines feminist constructivist insights with the broader lens of world -system theory to hypothesize that the explanation for women‘s inequality in employment (...) is found at the intersection of endogenous gender constructions heavily influenced by culture and religion, and of an international economic order that contributes to the reproduction of a patriarchal structure in poorer countries, regardless of their political system. (shrink)

Benjamin Constant's On Religion was a major effort to include religion within liberal political thought, insisting on the possibility of religious progress and perfectibility. It was also a major critique of Catholicism and of clericalism in any form. And it was one of the most wide-ranging comparative studies of religion since it purported to cover all religions worldwide before Christianity. Constant worked on it for most of his adult life, more than 40 years. This article traces (...) the rise of the language of progress and perfectibility in Constant's milieu, finding roots in Rousseau, Scottish thinkers, Germans and Swiss such as Madame de Staël, Condorcet, William Godwin, and others. He also sprinkled some of his ideas about progress and perfectibility in his wide-ranging political writings. But it was in On Religion that he went into the idea of progress and perfectibility in depth, finding both a universal human need for religion and religious progress in every religion and over time. It may be true that he underestimated the possibility of regress and failure in human development, but nevertheless this work stands as a monument to liberal confidence in a better future. (shrink)

Despite the enormous progress made in the advancement of health technologies over the last century, infectious diseases continue to cause significant morbidity and mortality in developing countries. Neglected diseases are a subset of infectious diseases that lack treatments that are effective, simple to use, or affordable. Neglected diseases primarily affect populations in poor countries that do not constitute a lucrative market sector, thus failing to provide incentives for the pharmaceutical industry to conduct R&D for these diseases. Of the treatments (...) that do exist for neglected diseases, most are completely out-dated, with poor side-effect profiles, cumbersome logistics of administration, and inadequate efficacy. Historically, the impetus for a majority of neglected disease research was driven by early 20th-century colonialism, and in the post-colonial era, these diseases have been virtually ignored. Of the 1556 New Chemical Entities brought to market during the 30-year period from 1975 to 2004, only 20 — less than 0.02% — were for neglected diseases. (shrink)

On a cultural level, and for Christian theology as part of a long tradition in the evolution of religion, evolutionary epistemology “sets the stage,” as it were, for understanding the deep evolutionary impact of our ancestral history on the evolution of culture, and eventually on the evolution of disciplinary and interdisciplinary reflection. In the process of the evolution of human knowledge, our interpreted experiences and expectations of the world (and of the ultimate questions we humans typically pose to the (...) world) have a central role to play. What evolutionary epistemology also shows us is that we humans can indeed take on cognitive goals and ideals that cannot be explained or justified in terms of survival‐promotion or reproductive advantage only. Therefore, once the capacities for rational knowledge, moral sensibility, aesthetic appreciation of beauty, and the propensity for religious belief have emerged in our biological history, they cannot be explained only in biological/evolutionary terms. Finally, in this way a door is opened for seeing problem solving as a central activity of our research traditions. As philosophers of science have argued, one of the most important shared rational resources between even widely divergent disciplines is problem solving as the most central and defining activity of all research traditions. As will become clear, the very diverse reasoning strategies of theology and the sciences clearly overlap in their shared quests for intelligible problem solving, including problem solving on an empirical, experiential, and conceptual level. (shrink)

How do we deal with difference personally, interpersonally, nationally? Can we weave a cohesive social fabric in a religiously plural society without suppressing differences? This collection of significant essays suggests that to truly honour differences in matters of faith and religion we must publicly exercise and celebrate them. The secular/sacred, public/private divisions long considered sacred in the West need to be dismantled if Canada (or any nation state) is to develop a genuine mosaic that embraces fundamental differences instead of (...) a melting pot that marginalizes. An ethics of difference starts with a recognition of difference, not as deviance or deficit that threatens but as otherness to connect with, cherish, and celebrate. The book begins with the suggestion that our inability to come to terms with social plurality is not fundamentally the fault of religious differences, and that a public/private split inadequately deals with matters of basic difference. It then explores how encouraging people to live out their respective faiths may open new possibilities for respectful, honourable, and just negotiations of contemporary dilemmas arising out of the multicultural fabric of Canadian life. Towards an Ethics of Community introduces readers to some of the most challenging and divisive dilemmas we face in this increasingly pluralistic, postmodern world — issues such as family and domestic violence, Aboriginal rights, homosexuality and public policy, and female genital mutilation. This is a book truly global in scope and significance. (shrink)

This article examines Kant’s understanding of moral progress, especially in his Religion where he argues that religion and, more importantly, the foundation of an ethical community are necessary to promote moral progress. However, it is less the identification of any factual moral progress but rather the idea of moral progress as an action guiding principle that Kant identifies as central. The conclusion shows how Kant’s insights are in accordance with the argument that we should (...) not look for comprehensive moral progress in history but adhere to the idea of possible future moral progress. (shrink)

The main focus of this book is on philosophy of religion-in-general instead of on the philosophy of a particular religion or family of religions. For example, in the first of four main parts of the book, J. L. Schellenberg and Robert McKim write chapters on future progress in religion. Hopefully, their efforts will jump-start work in the field on this important but neglected topic. The next part of the book (as well as the book's final chapter) (...) addresses the issue of life after death. Mark Johnston follows the demands of morality wherever they lead, and arrives at a highly original conception of the after- (or elsewhere-) life, one that involves neither the resurrection of the body nor the survival of an immaterial soul. Dean Zimmerman, in his chapter, makes it clear that he will not be joining Johnston on this trip, though in some sense he arrives at the same destination by a different route. In the third part of the book, Mark Murphy pursues a highly unconventional approach to the problem of evil: he tries to solve it by denying that an absolutely perfect being must be morally perfect. Laura Ekstrom pushes back, arguing that a perfect God would have, not only justifying, but requiring reasons to prevent setbacks to the well-being of Her sentient creatures. The final part of the book, which consists of three chapters, addresses an additional topic in the philosophy of religion-in-general, namely, alternative concepts of God. Tim Mulgan defends a disjunction of two positions, one of which involves a conception of God that is very much like Murphy's, and the other of which, a form of axiarchism, is similar in some ways (but dissimilar in others) to the conception of God defended by Fiona Ellis in the chapter following Mulgan's. Although Mulgan, unlike Murphy, claims that the God he describes is morally perfect, he would agree with Murphy that God is not motivated by any moral requirements to prevent setbacks to our well-being. Ellis is unhappy with Mulgan's spin on classical theism in part because of its commitment to supernaturalism. Both she and Paul Draper, in the final two chapters of the book, attempt to articulate ideas of God that are compatible with the naturalism that some believe will guide religion into the future instead of signing its death warrant. However, Ellis and Draper pursue their common goal in opposite ways, Ellis by making God more abstract than Mulgan's God and Draper by making God more concrete. (shrink)

On a cultural level, and for Christian theology as part of a long tradition in the evolution of religion, evolutionary epistemology “sets the stage,” as it were, for understanding the deep evolutionary impact of our ancestral history on the evolution of culture, and eventually on the evolution of disciplinary and interdisciplinary reflection. In the process of the evolution of human knowledge, our interpreted experiences and expectations of the world have a central role to play. What evolutionary epistemology also shows (...) us is that we humans can indeed take on cognitive goals and ideals that cannot be explained or justified in terms of survival-promotion or reproductive advantage only. Therefore, once the capacities for rational knowledge, moral sensibility, aesthetic appreciation of beauty, and the propensity for religious belief have emerged in our biological history, they cannot be explained only in biological/evolutionary terms. Finally, in this way a door is opened for seeing problem solving as a central activity of our research traditions. As philosophers of science have argued, one of the most important shared rational resources between even widely divergent disciplines is problem solving as the most central and defining activity of all research traditions. As will become clear, the very diverse reasoning strategies of theology and the sciences clearly overlap in their shared quests for intelligible problem solving, including problem solving on an empirical, experiential, and conceptual level. (shrink)

In 1 Cor. 9:25 Paul exhorts the Corinthian believers to strive like athletes for an eternal prize. This paper elucidates the communal horizon of the self-disciplining he enjoins, which overturns popular modern conceptions of individual fitness and performance training. Paul likewise defines the rewards of spiritual labour as aspects of participation in the communion of saints gathered by the gospel, disallowing a wholly post-temporal construal of the eternal reward which motivates Christian discipline. The paper concludes by raising questions about (...) the theological status of modern sport, of theologies of sport, and of competition as a form of social organisation. (shrink)

In this article, author expressed the meaning of “belief”, possible effective factors in human life, and how these factors can be effective on person and/or communities. With this respect, the meaning of religion, the possible interaction and relation between religion and science evaluated. 42 past/present theories of religion and evaluation of the past/present works of the 87 philosophers of religion are explained. Author considered new synthesis (R-Synthesis), and also new era philosophy, new and re-constructed branches of (...) philosophy, and some systems/constructions to express the new perspective for philosophy of religion. Author applied 27(+) possible definitive/certain result cases of the synthesis for R-Religion discipline specifically, and did the followings under new perspective: (i) eliminated some religious subjects, (ii) unified some religious subjects, (iii) modified some religious subjects, (iv) united some religious subjects in upper phase, (v) separated some religious subject, (vi) defined all religious subjects under one framework, (vii) integrated all religious subjects, (viii) defined new religious subjects, (ix) re-defined some religious subjects, (x) removed some religious subjects and put new religious subjects instead, (xi) added some religious subjects, (xii) kept/protected some religious subjects, (xiii) proposed progression for religious subjects, (xiv) changed the priority of some religious subjects, (xv) increased the importance of some religious subjects, (xvi) strengthened the ethics, (xvii) integrated philosophy branches under one framework, (xviii) others. Some of the purposes of this article are: (i) to define new synthesis method, (ii) to define good and/or correct new perspective and structure for philosophy of religion, science of religion, theories of religion, and related subjects, (iii) to extend the definition/limits of philosophy of religion with new perspective, (iv) others. As result of the synthesis, new perspective for philosophy of religion explained by considering the following concepts/sections: (a) theories of religion, (b) 17 upper constructional philosophies and philosophy of religion, (c) eight complementary branches of philosophy of religion, (d) 14 lower constructional philosophies and philosophy of religion, (e) science of religion, (f) new theory of religion and its relations with other disciplines. Author defined New Era Theory, New Era Religion, New Era Belief, Progressive Religion and their relations with other religions, beliefs, religious/non-religious movements, and the relation with other theories of religion. Also, power authorities and functional position levels in the New Era Belief, and Religion of God, Knowledge of God/gods, Nature of God/gods concepts are explained generally/specifically. (shrink)

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

This paper affirms the central role of religion in Adam Ferguson's practical thought by offering a new reading of his view on the interrelations between true religion, science, moral progress, and immortality. Fergusonian true religion, it is shown, originates in the understanding of wise, benevolent Providence which the physical and moral sciences offer when they become comprehensive. This understanding, in turn, grounds a neo-Stoic religious ethic. Having true religion then means: knowing the providential order, and (...) virtuously acting upon a proper understanding of one's place, potential, and limits in this order. For Ferguson, it is argued, it is each individual's own responsibility to morally progress on the basis of true religion. The paper thus opposes interpretations of Ferguson's view of moral progress as the irreversible result of the species’ ever-increasing insight in the details of nature as a providential order. Human societies can only offer a fertile backdrop that enables individuals to live rationally and virtuously. The highest possible degree of human moral-religious progress is to be realized in the afterlife – if the individual has lived sufficiently virtuously on earth so as to merit entrance to the afterlife's progressive scene. Nevertheless, Ferguson's focus remains firmly on religion's value for this life. (shrink)

The nineteenth century is a very important period from our contemporary point of view. It is then that many socio-political ideas were born and have affected our social and individual life until now. It is in the nineteenth century that humankind sought to reflect on freedom, individualism and progress, and often paid dearly for any utopian misinterpretations in this area. Last but not least, in the nineteenth century the modern philosophical perception clashed with Christianity. The paper sought to show (...) this intellectual turmoil by focussing on the main adherents of reconciling new ideas with religion. This reconciliation could be effected with an integral view of the human being in mind. The integral human being, advocated by Newman and Acton, can manage to abide by timehonoured traditions and assimilate whatever there is of positive value in civilization.Le 19ème siècle est une période riche en enseignements pour notre réflexion contemporaine. C'est durant ce siècle que nombre d'idées sociopolitiques ayant influé jusqu'à présent sur notre vie individuelle et sociale sont nées. C'est au 19ème siècle que l'humanité chercha à réfléchir sur la liberté, l'individualisme et le progrès, et elle paya au prix fort les erreurs d'interprétation utopiste commises dans ces domaines. Aussi, et non des moindres, c'est au 19ème siècle que la perception philosophique moderne entra en conflit avec le christianisme. L'article vise à dépeindre cette agitation intellectuelle en mettant l'accent sur les principaux tenants de la réconciliation des nouvelles idées avec la religion. Cette réconciliation peut se faire si on a à l'esprit une vision complète de l'être humain. Cet être humain complet, tel que défendu par Newman et Acton, possède les qualités suffisantes pour respecter les traditions ancestrales et assimiler ce qu'il y a de valeureux dans la civilisation. (shrink)

Paul Rasor’s thoughtful book attempts to show how liberal religion can regain its prophetic role in America. A key theme is that religious liberals must be clear about the religious principles that support and guide their basic social-justice work. This is not easy for religious liberals, because of their commitment to religious freedom. For Rasor, liberal religion seeks to be in tune with modern knowledge and culture and has a commitment to free religious inquiry. Religious liberals are found (...) in all religious traditions. Religious liberals are not identical with but overlap the religious left, that is, religious people who hold progressive political and social views. Examining three recent surveys, he .. (shrink)

Cornell College in Mount Vernon, Iowa, has established a new interdisciplinary program in science and religion. One of the features of this program is an undergraduate major in science and religion that requires substantial course work in at least one of the natural sciences as well as course work in philosophy, religion, and history. As a result of a grant from the John Templeton Foundation, Cornell College will offer a special course, God and Physics: From Aquinas (...) to Quantum Mechanics (April 1998), and will sponsor an international symposium on creation and contemporary cosmology (April 1999). Opportunities exist for interested scholars to come to Cornell as Templeton Visiting Fellows in order to participate in these activities. (shrink)

Paul Tillich noted the emergence of science by “demythologization” from its original unity with religion in antiquity. Demythologization can lead to conflict with accepted paradigms and therefore requires the “courage to create,” as exemplified by Galileo. Tillich's “God above God” as the ground of creativity and courage can, in this new millennium, enable religion to be reconciled with science. Religion is a source of the “courage to create,” which is essential for progress in scientific knowledge. (...) class='Hi'>Religion and science working together as complementary dimensions of the human spirit can lead us into a wider world and greater wisdom. Reconciliation and reunion characterize the New Being and Creation. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:22nd Niwano Peace Prize Commemorative AddressTokyo, November 5, 2005Hans KüngThere are dreams that never come true, and on the other hand one can experience realities in life which one would never have dreamt of. Indeed, when I first traveled to Japan as a young professor in 1964 and later when I visited Rissho Kosei-kai headquarters and had the privilege to meet founder Nikkyo Niwano in 1982, it never (...) came to my mind that I might once stand here as a laureate of the prestigious Niwano Peace Prize. This prize is an extraordinary honor for me and I am deeply grateful to the Niwano Peace Foundation for having selected me as this year's laureate. I consider this distinction as a threefold encouragement:1. For me personally as an acknowledgment of my life-long activities for ecumenism among the Christian churches and for dialogue among religions.2. For the Global Ethic Foundation for intercultural and interreligious research, education, and encounter, of which I am the president.3. For all those around the world who strive for a global ethic as a basis of harmony among human beings and thus a more peaceful world.I receive this prize precisely for my efforts to promote a global ethic and I would therefore like to recall some of its dimensions. Certainly you are all aware that:4 Global Ethic is not a new ideology or superstructure.5 It will not make the specific ethics of the different religions and philosophies superfluous; it would be ridiculous to consider Global Ethic as a substitute for the discourses of the Buddha, the sayings of Confucius, the Bhagavadgita, the Torah, the Sermon on the Mount, or the Qur'an.6 Global Ethic is nothing but the necessary minimum of common values, standards, and basic attitudes. In other words, a minimal basic consensus relating to binding values, irrevocable standards, and moral attitudes that can be affirmed by all religions despite their undeniable dogmatic or theological differences and should also be supported by nonbelievers. [End Page 203]This consensus is formulated in the Declaration Toward a Global Ethic (Parliament of the World's Religions, Chicago 1993). The Global Ethic as presented in the Chicago Declaration is based on two principles without which no human community or society can survive. First, what is common to all human beings is their humanity, and therefore "Every human being should be treated humanely," according to his or her inalienable human dignity, a foundation also of universal human rights. This principle still remains very formal and therefore the declaration recalls a second principle, "which is found and has persisted in many religious and ethical traditions of humankind..." This is known as the "Golden Rule" of reciprocity: "What you do not wish done to yourself, do not do to others," or, in positive terms, "What you wish done to yourself, do to others." It is striking to discover that this basic rule of human behavior appears already in the Analects of the Chinese master Confucius, five centuries BCE, and can indeed be found, in slightly differing formulations, in the teachings of all religions.1 In the scriptures of Buddhism it reads: "A state that is not pleasant or delightful to me must be so for him also; and a state which is not pleasant or delightful for me, how could I inflict that on another" (Samyutta Nikaya).These guidelines of humane behavior exist in all religions and also in nonreligious ethics and can therefore form the basis for a humanist ethic, in the sense that it should be acceptable for all human beings. A Buddhist leader at the Chicago Parliament told me that through the four directives he could hear the voice of the Buddha. He certainly thought of the four precepts formulated in the Dhammapada (183): "I vow to abstain from killing living beings. I vow to abstain from taking what is not given. I vow to abstain from sexual misconduct. I vow to abstain from lying" (a fifth precept—"I vow to abstain from taking intoxicants"—does not encounter consensus among religions; it only occurs in Buddhism and some other religions and is therefore not included in the Global... (shrink)

Money and support tend to flow in the direction of economics, science, and other academic departments that demonstrate measurable "progress." The humanities, on the other hand, offer more abstract and uncertain outcomes. A humanist's objects of study are more obscure in certain ways than pathogens and cells. Consequently, it seems as if the humanities never truly progress. Is this a fair assessment? By comparing objects of science, such as the brain, the galaxy, the amoeba, and the quark, with (...) objects of humanistic inquiry, such as the poem, the photograph, the belief, and the philosophical concept, Volney Gay reestablishes a fundamental distinction between science and the humanities. He frees the latter from its pursuit of material-based progress and restores its disciplines to a place of privilege and respect. Using the metaphor of magnification, Gay shows that, while we can investigate natural objects to the limits of imaging capacity, magnifying cultural objects dissolves them into noise. In other words, cultural objects can be studied only within their contexts and through the prism of metaphor and narrative. Gathering examples from literature, art, film, philosophy, religion, science, and psychoanalysis, Gay builds a new justification for the humanities. By revealing the unseen and making abstract ideas tangible, the arts create meaningful wholes, which itself is a form of progress. (shrink)

Paul Tillich noted the emergence of science by “demythologization” from its original unity with religion in antiquity. Demythologization can lead to conflict with accepted paradigms and therefore requires the “courage to create,” as exemplified by Galileo. Tillich's “God above God” as the ground of creativity and courage can, in this new millennium, enable religion to be reconciled with science. Religion is a source of the “courage to create,” which is essential for progress in scientific knowledge. (...) class='Hi'>Religion and science working together as complementary dimensions of the human spirit can lead us into a wider world and greater wisdom. Reconciliation and reunion characterize the New Being and Creation. (shrink)

This book draws from previously unpublished letters and interviews with physicists, theologians, and Sir John’s close associates and family to present Sir John’s ideas on pure unlimited love. Post, who was in dialogue with Sir John for fifteen years on this topic and who had founded the Institute for Research on Unlimited Love, addresses how John Templeton arrived at his philosophy as a youth growing up in Tennessee. Post also shares how classical Presbyterian ideas came to synergize in his (...) mind with the more eastern influences of American transcendentalism and the Unity School of Christianity and ponders if Sir John truly believed that science and spiritualty might fully converge on the same view of Ultimate Reality with their very different ways of knowing. _Is Ultimate Reality Unlimited Love?_ presents Sir John’s hope for spiritual progress with the eventual convergence of ultimate reality and unlimited love at its very center. (shrink)