Search results for 'Evolution (Biology Religious aspects' (try it on Scholar)

9 found
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  1.  4
    Lenn Evan Goodman (2010). Creation and Evolution. Routledge.
    Introduction -- Backgrounds -- Leaving Eden -- The case for evolution -- Three lines of critique -- That has its seeds within it -- Afterword.
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  2.  55
    Denis Alexander & Ronald L. Numbers (eds.) (2010). Biology and Ideology From Descartes to Dawkins. The University of Chicago Press.
  3. Wolfgang Schad, Ruth Ewertowski & Jörg Ewertowski (eds.) (2009). Evolution Als Verständnisprinzip: In Kosmos, Mensch Und Natur. Verlag Freies Geistesleben.
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  4. Tom Uytterhoeven (2011). Evolutie, Cultuur En Betekenis. Garant.
    Verkenning van de impact van Darwins evolutietheorie op het denken over de menselijke cultuur.
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  5.  7
    Ursula Goodenough (1998). The Sacred Depths of Nature. Oxford University Press.
    For many of us, the great scientific discoveries of the modern age--the Big Bang, evolution, quantum physics, relativity--point to an existence that is bleak, devoid of meaning, pointless. But in The Sacred Depths of Nature, eminent biologist Ursula Goodenough shows us that the scientific world view need not be a source of despair. Indeed, it can be a wellspring of solace and hope. This eloquent volume reconciles the modern scientific understanding of reality with our timeless spiritual yearnings for reverence (...)
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  6.  13
    Romeu Cardoso Guimarães (2010). Biodiversidade e religião (Biodiversity and religion). Horizonte 8 (17):156-177.
    Explora-se o conceito de que a diversidade propicia robutez nos sistemas processadores de informação e como seria aplicável às areas neurais e sociais, incluindo o fenômeno religioso. Avaliação de estatísticas populacionais indica que o último não é essencial ao humano, apesar de ser praticamente constante nas culturas. Discutem-se os aspectos cognitivos e afetivos na ciência e na religião, sob a proposta de que demarcação adequada pode auxiliar na redução de conflitos. Nesse mesmo sentido pode contribuir a elaboração sobre as tensões (...)
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    Jonathan Kaplan (2015). Overcoming the Conceptual Barriers to Understanding Evolution. Metascience 24 (1):55-58.
    In Understanding Evolution, Kostas Kampourakis has two related goals. The first is to demonstrate that there are conceptual hurdles to properly understanding evolutionary theory. Kampourakis argues that educators, and other promoters of evolutionary theory, have underestimated how difficult it is to understand evolutionary theory and have tended to treat some gaps in understanding that are in fact the result of conceptual difficulties as if they were instead the result of, e.g., religious intolerance to the theory. This, he thinks, (...)
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    C. Mackenzie Brown (2012). Conciliation, Conflict, or Complementarity: Responses to Three Voices in the Hinduism and Science Discourse. Zygon 47 (3):608-623.
    Abstract This essay is a response to three review articles on two recently published books dealing with aspects of Hinduism and science: Jonathan Edelmann's Hindu Theology and Biology: The Bhāgavata Purāṇa and Contemporary Theory, and my own, Hindu Perspectives on Evolution: Darwin, Dharma and Design. The task set by the editor of Zygon for the three reviewers was broad: they could make specific critiques of the two books, or they could use them as starting points to engage in (...)
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  9.  22
    Scott Atran, Douglas I. Medin & Norbert Ross (2002). Thinking About Biology. Modular Constraints on Categorization and Reasoning in the Everyday Life of Americans, Maya, and Scientists. Mind and Society 3 (2):31-63.
    This essay explores the universal cognitive bases of biological taxonomy and taxonomic inference using cross-cultural experimental work with urbanized Americans and forest-dwelling Maya Indians. A universal, essentialist appreciation of generic species appears as the causal foundation for the taxonomic arrangement of biodiversity, and for inference about the distribution of causally-related properties that underlie biodiversity. Universal folkbiological taxonomy is domain-specific: its structure does not spontaneously or invariably arise in other cognitive domains, like substances, artifacts or persons. It is plausibly an innately-determined (...)
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