Search results for 'Religion and science' (try it on Scholar)

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  1. Massimo Pigliucci (2014). 5 Questions on Science & Religion. In Gregg D. Caruso (ed.), 5 Questions on Science & Religion. Automatic Press 163-170.
    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 (...)
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  2.  92
    Philip Clayton (2014). The Fruits of Pluralism: A Vision for the Next Seven Years in Religion/Science. Zygon 49 (2):430-442.
    This article offers a vision for work at the intersection of science and religion over the coming seven years. Because predictions are inherently risky and are more often than not false, the text first offers an assessment of the current state of the science-religion discussion and a quick survey of the last 50 years of work in this field. The implications of the six features of this vision for the future of the field are then presented (...)
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  3.  51
    Philippe Gagnon (forthcoming). The Emperor's New Science, or Jerry Coyne on the Incompatibility of Science and Religion. [REVIEW] ESSSAT News and Reviews 26 (1).
    Review Article on Jerry A. Coyne, Faith versus Fact: Why Science and Religion are Incompatible.
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  4.  61
    Alfred Gierer, Science, Religion and Basic Biological Issues That Are Open to Interpretation.
    This is an English translation of my essay: Alfred Gierer (2009) Wissenschaft, Religion und die deutungsoffenen Grundfragen der Biologie. Mpi for the History of Science, preprint 388, 1-21, also in philpapers. Range and limits of science are given by the universal validity of physical laws, and by intrinsic limitations, especially in self-referential contexts. In particular, neurobiology should not be expected to provide a full understanding of consciousness and the mind. Science cannot provide, by itself, an unambiguous (...)
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  5.  1
    Philip Hefner (2014). Ralph Burhoe: Reconsidering the Man and His Vision of Yoking Religion and Science. Zygon 49 (3):629-641.
    Ralph Wendell Burhoe was a leading figure in relating religion and science in the second half of the twentieth century. His autodidactic style and character as a public intellectual resulted in a vision that is comprehensive in its concern for the salvation of society. He does not fit easily into academic frameworks, even though he has been influential upon scholars who work in academia. This article discusses some conundrums posed by his work. There are also brief presentations of (...)
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  6.  44
    Alexander Klein (2015). Science, Religion, and “The Will to Believe". Hopos: The Journal of the International Society for the History of Philosophy of Science 5 (1):72-117.
    Do the same epistemic standards govern scientific and religious belief? Or should science and religion operate in completely independent epistemic spheres? Commentators have recently been divided on William James’s answer to this question. One side depicts “The Will to Believe” as offering a separate-spheres defense of religious belief in the manner of Galileo. The other contends that “The Will to Believe” seeks to loosen the usual epistemic standards so that religious and scientific beliefs can both be justified by (...)
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  7. Dee Carter (2001). Unholy Alliances: Religion, Science, and Environment. Zygon 36 (2):357-372.
  8.  63
    Helen De Cruz (2015). The Relevance of Hume's Natural History of Religion for Cognitive Science of Religion. Res Philosophica 92 (3):653-674.
    Hume was a cognitive scientist of religion avant la lettre. His Natural History of Religion (1757 [2007]) locates the origins of religion in human nature. This paper explores similarities between some of his ideas and the cognitive science of religion, the multidisciplinary study of the psychological origins of religious beliefs. It also considers Hume’s distinction between two questions about religion: its foundation in reason (the domain of natural theology and philosophy of religion) and (...)
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  9. Helen De Cruz & Johan De Smedt (2015). A Natural History of Natural Theology. The Cognitive Science of Theology and Philosophy of Religion. MIT Press.
    [from the publisher's website] Questions about the existence and attributes of God form the subject matter of natural theology, which seeks to gain knowledge of the divine by relying on reason and experience of the world. Arguments in natural theology rely largely on intuitions and inferences that seem natural to us, occurring spontaneously—at the sight of a beautiful landscape, perhaps, or in wonderment at the complexity of the cosmos—even to a nonphilosopher. In this book, Helen De Cruz and Johan De (...)
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  10. Massimo Pigliucci (2013). When Science Studies Religion: Six Philosophy Lessons for Science Classes. Science and Education 22 (1):49-67.
    It is an unfortunate fact of academic life that there is a sharp divide between science and philosophy, with scientists often being openly dismissive of philosophy, and philosophers being equally contemptuous of the naivete ́ of scientists when it comes to the philosophical underpinnings of their own discipline. In this paper I explore the possibility of reducing the distance between the two sides by introducing science students to some interesting philosophical aspects of research in evolutionary biology, using biological (...)
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  11. Gregg Caruso (2014). Science and Religion: 5 Questions. Automatic Press/VIP.
    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 (...)
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  12.  4
    Karl E. Peters (2014). The Changing Cultural Context of the Institute on Religion in an Age of Science and Zygon. Zygon 49 (3):612-628.
    Since Zygon: Journal of Religion and Science was founded 49 years ago and since one of its co-publishers, the Institute on Religion in an Age of Science (IRAS), was founded 60 years ago, there have been significant developments in their various cultural contexts—in science, in religion, in culture, in academia, and in the science and religion dialogue. This article is a personal remembrance and reflection that compares the context of IRAS in 1954 (...)
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  13. Barbara A. Strassberg (2005). Magic, Religion, Science, Technology, and Ethics in the Postmodern World. Zygon 40 (2):307-322.
  14. Karl E. Peters (2015). The “Ghosts” of Iras Past and the Changing Cultural Context of Religion and Science. Zygon 50 (2):329-360.
    Beginning with our cosmic ancestors and the 1950s ancestors of Institute on Religion in an Age of Science, this essay highlights the wider, post-World War II cultural context, including other science and religion organizations, in which IRAS was formed. It then considers eight challenges from today's context. From the context of science there are the challenge of scale that leads us to question our place in the scheme of things and can lead to a challenge (...)
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  15.  55
    Alvin Plantinga (2010). Science and Religion: Why Does the Debate Continue? In Science and Religion in Dialogue. Wiley-Blackwell 299--316.
    This chapter contains sections titled: * 1 Science and Secularism * 2 Evolution * Acknowledgment * Notes * References.
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  16.  42
    Alan Padgett (2010). Overcoming the Problem of Induction: Science and Religion as Ways of Knowing. In Science and Religion in Dialogue. Wiley-Blackwell 862--883.
    This chapter contains sections titled: * The Problem of Induction * Reid’s Common-Sense Realism * Tradition and Reason in the Principles of Informal Inference * Back to the Rationality of Religion * Notes * Bibliography.
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  17. Taede A. Smedes (2014). Emil Brunner Revisited: On the Cognitive Science of Religion, the Imago Dei, and Revelation. Zygon 49 (1):190-207.
    This article aims at a constructive and argumentative engagement between the cognitive science of religion (CSR) and philosophical and theological reflection on the imago Dei. The Swiss theologian Emil Brunner argued that the theological notion that humans were created in the image of God entails that there is a “point of contact” for revelation to occur. This article argues that Brunner's notion resonates quite strongly with the findings of the CSR. The first part will give a short overview (...)
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  18.  48
    Graham Oppy (2012). Science, Religion, and Infinity. In The Blackwell Companion to Science and Christianity. John Wiley & Sons, Ltd 430-440.
    This chapter contains sections titled: * Brief History * How We Talk * Science and Infinity * Religion and Infinity * Concluding Remarks * Notes * References * Further Reading.
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  19. William Sweet (2003). Religion, Science, and Non-Science. Dharmaram Publications.
     
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  20.  3
    Seung Chul Kim (2015). Śūnyatā and Kokoro: ScienceReligion Dialogue in the Japanese Context. Zygon 50 (1):155-171.
    When we read books or essays about the dialogue between “religion and science,” or when we attend conferences on the theme of “religion and science,” we cannot avoid the impression that they actually are dealing, almost without exception, not with a dialogue between “religion and science,” but with a dialogue between “Christianity and science.” This could easily be affirmed by looking at the major publications in this field. But how can the science (...) dialogue take place in a world where conventional Christian concepts of God, religion, and science are foreign and unfamiliar? Is the critique that the scientist plays God still valid when there is no “God” at all? This article tries to answer the questions mentioned above, and seeks to sketch out some aspects of the sciencereligion dialogue in Japan which I believe could contribute a new paradigm for understanding and describing ultimate reality. (shrink)
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  21. Paul Howard Ellson (2006). The Beautiful Union of Science, Philosophy, and Religion. Aasb Media.
    Humankind : a limited company? -- From volume to point: 1. Philosophy, 2. Religion -- Science : specialised but not special -- Cosmic hierarchies -- Consciousness -- Cognition -- In theory -- Back to Genesis -- The beautiful union.
     
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  22. Henry Nelson Wieman (1975). Seeking a Faith for a New Age ; Essays on the Interdependence of Religion, Science, and Philosophy. Scarecrow Press.
     
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  23. Helen De Cruz (2014). Cognitive Science of Religion and the Study of Theological Concepts. Topoi 33 (2):487-497.
    The cultural transmission of theological concepts remains an underexplored topic in the cognitive science of religion (CSR). In this paper, I examine whether approaches from CSR, especially the study of content biases in the transmission of beliefs, can help explain the cultural success of some theological concepts. This approach reveals that there is more continuity between theological beliefs and ordinary religious beliefs than CSR authors have hitherto recognized: the cultural transmission of theological concepts is influenced by (...)
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  24. Lisa L. Stenmark (2006). Going Public: Feminist Epistemologies, Hannah Arendt, and the Science and Religion Discourse. In Philip Clayton (ed.), The Oxford Handbook of Religion and Science. OUP Oxford 821-835.
    Accession Number: ATLA0001712286; Hosting Book Page Citation: p 821-835.; Language(s): English; General Note: Bibliography: p 835.; Issued by ATLA: 20130825; Publication Type: Essay.
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  25.  93
    George F. R. Ellis (2006). Physics, Complexity, and the Science-Religion Debate. In Philip Clayton (ed.), The Oxford Handbook of Religion and Science. OUP Oxford 751-766.
    Accession Number: ATLA0001712277; Hosting Book Page Citation: p 751-766.; Language(s): English; General Note: Bibliography: p 765-766.; Issued by ATLA: 20130825; Publication Type: Essay.
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  26.  97
    Phillip H. Wiebe (2006). Religious Experience, Cognitive Science, and the Future of Religion. In Philip Clayton (ed.), The Oxford Handbook of Religion and Science. OUP Oxford 503-522.
    Accession Number: ATLA0001712249; Hosting Book Page Citation: p 503-522.; Language(s): English; General Note: Bibliography: p 519-522.; Issued by ATLA: 20130825; Publication Type: Essay.
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  27.  48
    Kelly James Clark (2010). Reformed Epistemology and the Cognitive Science of Religion. In Faith and Philosophy. Wiley-Blackwell 500--513.
    This chapter contains sections titled: * Introduction * The Cognitive Science of Religion * The Internal Witness: The Sensus Divinitatis * Reformed Epistemology * Reformed Epistemology and Cognitive Science * Obstinacy in Belief * The External Witness: The Order of the Cosmos * The External Witness and the Cognitive Science of Religion * Conclusion * Notes * Bibliography.
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  28.  94
    Sean Esbjörn-Hargens & Ken Wilber (2006). Toward a Comprehensive Integration of Science and Religion: A Postmetaphysical Approach. In Philip Clayton & Zachory Simpson (ed.), The Oxford Handbook of Religion and Science. Oxford University Press 523--546.
    Accession Number: ATLA0001712251; Hosting Book Page Citation: p 523-546.; Physical Description: diag ; Language(s): English; General Note: Bibliography: p 544-546.; Issued by ATLA: 20130825; Publication Type: Essay.
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  29.  93
    W. B. Provine (2006). Evolution, Religion, and Science. In Philip Clayton & Zachory Simpson (ed.), The Oxford Handbook of Religion and Science. Oxford University Press 667--80.
    Accession Number: ATLA0001712266; Hosting Book Page Citation: p 667-680.; Language(s): English; General Note: Bibliography: p 679-680.; Issued by ATLA: 20130825; Publication Type: Essay.
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  30.  92
    M. Brierley (2006). The Potential of Panentheism for Dialogue Between Science and Religion. In Philip Clayton & Zachory Simpson (ed.), The Oxford Handbook of Religion and Science. Oxford University Press 635--651.
    Accession Number: ATLA0001712263; Hosting Book Page Citation: p 635-651.; Language(s): English; General Note: Bibliography: p 647-651.; Issued by ATLA: 20130825; Publication Type: Essay.
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  31.  89
    John Hedley Brooke (2006). Contributions From the History of Science and Religion. In Philip Clayton (ed.), The Oxford Handbook of Religion and Science. OUP Oxford 293-310.
    Accession Number: ATLA0001712198; Hosting Book Page Citation: p 293-310.; Language(s): English; General Note: Bibliography: p 307-310.; Issued by ATLA: 20130825; Publication Type: Essay.
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  32.  17
    Willem B. Drees (2013). Islam and Bioethics in the Context of “Religion and Science”. Zygon 48 (3):732-744.
    This paper places “Islam and bioethics” within the framework of “religion and science” discourse. It thus may be seen as a complement to the paper by Henk ten Have () with which this thematic section in Zygon: Journal of Religion and Science opens, which places “Islam and bioethics” in the context of contemporary bioethics. It turns out that in Zygon there have been more submitted articles on Islam and bioethics than on any other Islam-related topic. This (...)
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  33. Ignacio Silva (2015). Science and Religion in Latin America: Developments and Prospects. Zygon 50 (2):480-502.
    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 (...)
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  34.  6
    Salman Hameed (2012). Walking the Tightrope of the Science and Religion Boundary. Zygon 47 (2):337-342.
    AbstractIslam's Quantum Question by Nidhal Guessoum offers a sophisticated approach to reconciling the results of modern science with Islamic tradition. The book provides a valuable critique of existing literature on Islam and science and advocates the promotion of good science and science education in the Muslim world. A central tension in the book revolves around Guessoum's efforts to promote a version of theistic science, while at the same establishing a clear boundary for science and (...)
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  35.  8
    Gregory R. Peterson (2014). On McCauley's Why Religion is Natural and Science is Not: Some Further Observations. Zygon 49 (3):716-727.
    Robert McCauley's Why Religion Is Natural and Science Is Not provides a summary interpretive statement of the standard model in cognitive science of religion, what I have previously called the HADD + ToM + Cultural Epidemiology model, along with a more general argument comparing religious cognition to scientific thinking and a novel framework for understanding both in terms of the concept of the maturationally natural. I here follow up on some observations made in a previous paper, (...)
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  36.  2
    Willem B. Drees (2015). Glocalization: Religion and Science Around the World. Zygon 50 (1):151-154.
    This essay explains the rationale behind a series of reviews on interactions between knowledge and values, science and religion, in different countries or regions around the world. The series will run in Zygon for the whole of 2015 and beyond. In the literature, it may seem that discussions in the United States and to a lesser extent the United Kingdom are typical of the issues, but they need not be. David Livingstone showed that the reception of evolution differed, (...)
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  37.  6
    James A. Van Slyke (2014). Religion is Easy, but Science is Hard … Understanding McCauley's Thesis. Zygon 49 (3):696-707.
    Robert N. McCauley's new book Why Religion Is Natural and Science Is Not (2011) presents a new paradigm for investigating the relationship between science and religion by exploring the cognitive foundations of religious belief and scientific knowledge. McCauley's contention is that many of the differences and disagreements regarding religion and science are the product of distinct features of human cognition that process these two domains of knowledge very differently. McCauley's thesis provides valuable insights into (...)
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  38. Michael Naas (2009). Miracle and Machine: The Two Sources of Religion and Science in Derrida's "Faith and Knowledge". Research in Phenomenology 39 (2):184-203.
    This essay attempts to lay out the three principal theses of Jacques Derrida’s 1994-1995 “Faith and Knowledge,‘ Derrida’s most sustained but also most challenging work on the nature of religion and the relationship between religion and science. After demonstrating through these three theses that religion and science not only share a common source-or have a common genesis-but are in what Derrida calls an autoimmune relationship to one another, the essay puts these theses to the test (...)
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  39.  48
    Alan Padgett (2010). Science and Religion in Western History: Models and Relationships. In Science and Religion in Dialogue. Wiley-Blackwell 847--861.
    This chapter contains sections titled: * An Overview of Historical Approaches * Simplicity, Complexity, Modesty * Historical Developments * Recent Developments * Contemporary Proposals * Notes * Bibliography.
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  40. Robert T. Pennock (2011). Can't Philosophers Tell the Difference Between Science and Religion? Demarcation Revisited. Synthese 178 (2):177-206.
    In the 2005 Kitzmiller v Dover Area School Board case, a federal district court ruled that Intelligent Design creationism was not science, but a disguised religious view and that teaching it in public schools is unconstitutional. But creationists contend that it is illegitimate to distinguish science and religion, citing philosophers Quinn and especially Laudan, who had criticized a similar ruling in the 1981 McLean v. Arkansas creation-science case on the grounds that no necessary and sufficient demarcation (...)
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  41. Willem B. Drees (2004). Where to Look for Guidance? On the Nature of "Religion and Science". Zygon 39 (2):367-378.
    . For moral guidance we human beings may be tempted to turn toward the past (scripture, tradition), toward present science, or toward future consequences. Each of these approaches has strengths and limitations. To address those limitations, we need to consider how these various perspectives can be brought together—and “religion and science” is an area in which this may happen. That makes the question of where to look for guidance potentially a central one for religion and science, (...)
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  42.  41
    Del Ratzsch (2010). The Alleged Demise of Religion: Greatly Exaggerated Reports From the Science/Religion €œWars”. In Science and Religion in Dialogue. Wiley-Blackwell 69--84.
    This chapter contains sections titled: * I Refutation: some preliminaries * II Foundations – Deep Conflict? * III Epistemic Undertows: Dissolving Rationality * IV Conflicting Mindsets * V Historical Erosion * VII Conflict and Rational Justification * VII Conclusion * Acknowledgments * Notes.
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  43.  16
    Adam Green (2015). The Mindreading Debate and the Cognitive Science of Religion. Sophia 54 (1):61-75.
    The relationship between understanding other natural minds, often labeled ‘mindreading,’ and putative understanding of the supernatural is a critical one for the dialogue centering on the cognitive science of religion . A basic tenet of much of CSR is that cognitive mechanisms that typically operate in the ‘natural’ domain are co-opted so as to generate representations of the extra-natural. The most important mechanisms invoked are, arguably, the ones that detect agency, represent actions, predicate beliefs and desires of others, (...)
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  44.  63
    Matthew Walhout (2010). Looking to Charles Taylor and Joseph Rouse for Best Practices in Science and Religion. Zygon 45 (3):558-574.
    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, (...)
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  45.  5
    Piotr Bylica (2015). Levels of Analysis in Philosophy, Religion, and Science. Zygon 50 (2):304-328.
    This article introduces a model of levels of analysis applied to statements found in philosophical, scientific, and religious discourses in order to facilitate a more accurate description of the relation between science and religion. The empirical levels prove to be the most crucial for the relation between science and religion, because they include statements that are important parts of both scientific and religious discourse, whereas statements from metaphysical levels are only important in terms of religion (...)
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  46.  70
    James H. Fetzer (2011). Evolution and Atheism: Has Griffin Reconciled Science and Religion? Synthese 178 (2):381 - 396.
    The distinguished theologian, David Ray Griffin, has advanced a set of thirteen theses intended to characterize (what he calls) "Neo-Darwinism" and which he contrasts with "Intelligent Design". Griffin maintains that Neo-Darwinism is "atheistic" in forgoing a creator but suggests that, by adopting a more modest scientific naturalism and embracing a more naturalistic theology, it is possible to find "a third way" that reconciles religion and science. The considerations adduced here suggest that Griffin has promised more than he can (...)
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  47.  10
    Michael Naas (2012). Miracle and Machine: Jacques Derrida and the Two Sources of Religion, Science, and the Media. Fordham University Press.
    Miracle and Machine is a sort of "reader's guide" to Jacques Derrida's 1994 essay "faith and knowledge," his most important work on the nature of religion in general and on the unprecedented forms it is taking today through science and the ...
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  48.  1
    Pat Bennett (2014). Turning Stones Into Bread: Developing Synergistic Science/Religion Approaches to the World Food Crisis. Zygon 49 (4):949-957.
    The Institute on Religion in an Age of Science has a long history of delivering conferences addressing topics of interest in the field of science and religion. The following papers from the 2013 summer conference on “The Scientific, Spiritual, and Moral Challenges in Solving the World Food Crisis” are, in keeping with the eclectic nature of these conferences, very different in content and approach. Such differences underline the challenges of synergistically combining scientific and religious insights to (...)
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  49.  13
    John Hedley Brooke & Ian Maclean (eds.) (2005). Heterodoxy in Early Modern Science and Religion. Oxford University Press.
    The separation of science and religion in modern secular culture can easily obscure the fact that in sixteenth- and seventeenth-century Europe ideas about nature were intimately related to ideas about God. Readers of this book will find fresh and exciting accounts of a phenomenon common to both science and religion: deviation from orthodox belief. How is heterodoxy to be measured? How might the scientific heterodoxy of particular thinkers impinge on their religious views? Would heterodoxy in (...) create a predisposition towards heterodoxy in science? Might there be a homology between heterodox views in both domains? Such major protagonists as Galileo and Newton are re-examined together with less familiar figures in order to bring out the extraordinary richness of scientific and religious thought in the pre-modern world. (shrink)
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  50.  38
    William Desmond, John Steffen & Koen Decoster (eds.) (2001). Beyond Conflict and Reduction: Between Philosophy, Science, and Religion. Leuven University Press.
    INTRODUCTION Much attention has been devoted to the different tensions and conflicts between science and religion in the modern age. ...
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