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  1. Biological Essentialism and the Tidal Change of Natural Kinds.John S. Wilkins - 2013 - Science & Education 22 (2):221-240.
    The vision of natural kinds that is most common in the modern philosophy of biology, particularly with respect to the question whether species and other taxa are natural kinds, is based on a revision of the notion by Mill in A System of Logic. However, there was another conception that Whewell had previously captured well, which taxonomists have always employed, of kinds as being types that need not have necessary and sufficient characters and properties, or essences. These competing views employ (...)
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  • Epistemic Vices in Public Debate: The Case of New Atheism.Ian James Kidd - 2017 - In Christopher Cotter & Philip Quadrio (eds.), New Atheism's Legacy: Critical Perspectives From Philosophy and the Social Sciences. Dordrecht: Springer. pp. 51-68..
    Although critics often argue that the new atheists are arrogant, dogmatic, closed-minded and so on, there is currently no philosophical analysis of this complaint - which I will call 'the vice charge' - and no assessment of whether it is merely a rhetorical aside or a substantive objection in its own right. This Chapter therefore uses the resources of virtue epistemology to articulate this ' vice charge' and to argue that critics are right to imply that new atheism is intrinsically (...)
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  • Biological Essentialism and the Tidal Change of Natural Kinds.John S. Wilkins - 2013 - Science & Education 22 (2):221-240.
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  • “Landscape Plotted and Pieced”: Exploring the Contours of Engagement Between Science and Theology.Pat Bennett - 2019 - Zygon 54 (1):86-106.
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  • Michael Hunter: Robert Boyle: Between God and Science.Colin F. Gauld - 2011 - Science & Education 20 (1):89-97.
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  • Eve-Marie Engels and Thomas F. Glick : The Reception of Charles Darwin in Europe.Kostas Kampourakis - 2012 - Science & Education 21 (7):1035-1038.
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  • Science and Religion: A New Alliance to Combat the New Wave of Creationism.David Loye & Michael Zimmerman - 2011 - World Futures 67 (1):1-10.
  • Galileo Still Goes to Jail: Conflict Model Persistence Within Introductory Anthropology Materials.Thomas Aechtner - 2015 - Zygon 50 (1):209-226.
    Historians have long since rejected the dubious assertions of the conflict model, with its narratives of perennial religion versus science combat. Nonetheless, this theory persists in various academic disciplines, and it is still presented to university students as the authoritative historical account of religion–science interactions. Cases of this can be identified within modern anthropology textbooks and reference materials, which often recapitulate claims once made by John W. Draper and Andrew D. White. This article examines 21st-century introductory anthropology publications, demonstrating how (...)
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  • Naïve Empiricism and the Nature of Science in Narratives of Conflict Between Science and Religion.Thomas Lessl - 2018 - Science and Education: Academic Journal of Ushynsky University 27 (7-8):625-636.
    Scientific inquiry is both theoretical and empirical. It succeeds by bringing thought into productive harmony with the observable universe, and thus, students can attain a robust understanding of the nature of science only by developing a balanced appreciation of both these dimensions. In this article, I examine naïve empiricism, a teaching pattern that deters understanding of NOS by attributing to observation scientific achievements that have been wrought by a partnership of thought and empirical experience. My more specific concern is the (...)
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  • The “Conflict Thesis” and Positivist History of Science: A View From the Periphery.Miguel de Asúa - 2018 - Zygon 53 (4):1131-1148.
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  • The 'Sub-Rational' in Scottish Moral Science.Toni Vogel Carey - 2011 - Journal of Scottish Philosophy 9 (2):225-238.
    Jacob Viner introduced the term ‘sub-rational’ to characterize the faculties – human instinct, sentiment and intuition – that fall between animal instinct and full-blown reason. The Scots considered sympathy both an affective and a physiological link between mind and body, and by natural history, they traced the most foundational societal institutions – language and law, money and property – to a sub-rational origin. Their ‘social evolutionism’ anticipated Darwin's ‘dangerous idea’ that humans differ from the lower animals only in degree, not (...)
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  • Religious Rites and Scientific Communities: Ayudha Puja as “Culture” at the Indian Institute of Science.Renny Thomas & Robert M. Geraci - 2018 - Zygon 53 (1):95-122.
    Ayudha Puja, a South Indian festival translated as “worship of the machines,” is a dramatic example of how religion and science intertwine in political life. Across South India, but especially in the state of Karnataka, scientists and engineers celebrate the festival in offices, laboratories, and workshops by attending a puja led by a priest. Although the festival is noteworthy in many ways, one of its most immediate valences is political. In this article, we argue that Ayudha Puja normalizes Brahminical Hinduism (...)
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  • The Uniformity of Natural Laws in Victorian Britain: Naturalism, Theism, and Scientific Practice.Matthew Stanley - 2011 - Zygon 46 (3):536-560.
    Abstract. A historical perspective allows for a different view on the compatibility of theistic views with a crucial foundation of modern scientific practice: the uniformity of nature, which states that the laws of nature are unbroken through time and space. Uniformity is generally understood to be part of a worldview called “scientific naturalism,” in which there is no room for divine forces or a spiritual realm. This association comes from the Victorian era, but a historical examination of scientists from that (...)
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  • The Role of Hindu Theology in the Religion and Science Dialogue.Jonathan B. Edelmann - 2012 - Zygon 47 (3):624-642.
    Abstract I respond to three articles about my book, Hindu Theology and Biology, from David Gosling, Thomas Ellis, and Varadaraja Raman. I attempt to clarify misconceptions about Hindu intellectual history and the science and religion dialogue. I discuss the role of Hindu theologies in the contemporary world in response to the three articles, each of which highlights important areas of future research. I suggest that Hindu theology should be a critical discipline in which Hindu authors are interpreted in their own (...)
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