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  1. Vaishnavism, antievolutionism, and ambiguities: Revisiting iskcon's darwin‐skepticism.Oliver Zambon & Thomas Aechtner - 2018 - Zygon 53 (1):67-94.
    The International Society of Krishna Consciousness, commonly known as the Hare Krishna Movement, has disseminated a flurry of antievolutionist media since its inception in 1966. Such communications frequently co-opt arguments employed by Christian creationists and Intelligent Design theorists. At the same time, however, there are indications that a scattering of ISKCON publications have articulated relatively ambiguous, less oppositional statements about evolutionary theory. This article reconsiders ISKCON's Darwin-skepticism by appraising recent, largely unexamined Hare Krishna publications, as well as responses to evolutionary (...)
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  • Hindu Responses to Darwinism: Assimilation and Rejection in a Colonial and Post-Colonial Context.C. Mackenzie Brown - 2010 - Science & Education 19 (6-8):705-738.
  • Rich religion and science: AsIan religions, Ian Barbour, and much else.Willem B. Drees - 2013 - Zygon 48 (4):853-858.
  • The Design Argument in Classical Hindu Thought.C. Mackenzie Brown - 2008 - International Journal of Hindu Studies 12 (2):103-151.
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  • Colonial and Post‐Colonial Elaborations of Avataric Evolutionism.C. Mackenzie Brown - 2007 - Zygon 42 (3):715-748.
    . Avataric evolutionism is the idea that ancient Hindu myths of Vishnu's ten incarnations foreshadowed Darwinian evolution. In a previous essay I examined the late nineteenth‐century origins of the theory in the works of Keshub Chunder Sen and Madame Blavatsky. Here I consider two major figures in the history of avataric evolutionism in the early twentieth century, N. B. Pavgee, a Marathi Brahmin deeply involved in the question of Aryan origins, and Aurobindo Ghose, political activist turned mystic. Pavgee, unlike Keshub, (...)
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  • Investigating the “science” in “eastern religions”: A methodological inquiry.Ankur Barua - 2017 - Zygon 52 (1):124-145.
    This article explores some of the understandings of “science” that are often employed in the literature on “science and Eastern religions.” These understandings crucially shape the raging debates between the avid proponents and the keen detractors of the thesis that Eastern forms of spirituality are uniquely able to subsume the sciences into their metaphysical–axiological horizons. More specifically, the author discusses some of the proposed relations between “science” and “Eastern religions” by highlighting three themes: the relation between science and metaphysics, the (...)
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