David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Ezio Di Nucci
Jack Alan Reynolds
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Zygon 45 (3):558-574 (2010)
People discussing science and religion usually frame their conversations in terms of essentialist assumptions about science, assumptions requiring the existence (but not the specification) of criteria according to which science can be distinguished from other forms of inquiry. However, criteria functioning at a level of generality appropriate to such discussions may not exist at all. Essentialist assumptions may be avoided if science is understood within a broader context of human practices. In a philosophy of practices, to label a practice as “scientific” is to make a practically motivated provision for a way of speaking. Charles Taylor and Joseph Rouse have produced complementary philosophies of practice that promote this kind of understanding. In this essay I review the work of Taylor and Rouse, identify apparent residues of essentialism that each seems to harbor, and offer a resolution to some of their disagreements. I also criticize a form of essentialism commonly employed in Christian circles and outline an anti-essentialist view of science that may be helpful in science-and-religion discussions
|Keywords||aims of science Joseph Rouse hermeneutics philosophy of practice Charles Taylor objectivity philosophy of science essentialism Christian philosophy scientific practices critical realism science and religion|
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References found in this work BETA
Thomas S. Kuhn (1962). The Structure of Scientific Revolutions Vol. The University of Chicago Press.
Charles Taylor (1989). Sources of the Self: The Making of the Modern Identity. Harvard University Press.
Charles Taylor (1995). Philosophical Arguments. Harvard University Press.
Joseph Rouse (2002). How Scientific Practices Matter: Reclaiming Philosophical Naturalism. University of Chicago Press.
Joseph Rouse (1987). Knowledge and Power: Toward a Political Philosophy of Science. Cornell University Press.
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