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Barbara Forrest [18]Barbara Carroll Forrest [1]
  1. Methodological Naturalism and Philosophical Naturalism: Clarifying the Connection.Barbara Forrest - 2000 - Philo 3 (2):7-29.
    In response to the charge that methodological naturalism in science logically requires the a priori adoption of a naturalistic metaphysics, I examine the question whether methodological naturalism entails philosophical naturalism. I conclude that the relationship between methodological and philosophical naturalism, while not one of logical entailment, is the only reasonable metaphysical conclusion given the demonstrated success of methodological naturalism, combined with the massive amount of knowledge gained by it, the lack of a method or epistemology for knowing the supernatural, and (...)
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  2. The Non-Epistemology of Intelligent Design: Its Implications for Public Policy.Barbara Forrest - 2011 - Synthese 178 (2):331 - 379.
    Intelligent design creationism (ID) is a religious belief requiring a supernatural creator's interventions in the natural order. ID thus brings with it, as does supernatural theism by its nature, intractable epistemological difficulties. Despite these difficulties and despite ID's defeat in Kitzmiller v. Dover Area School District (2005), ID creationists' continuing efforts to promote the teaching of ID in public school science classrooms threaten both science education and the separation of church and state guaranteed by the U. S. Constitution. I examine (...)
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  3.  20
    The Non-Epistemology of Intelligent Design: Its Implications for Public Policy.Barbara Forrest - 2011 - Synthese 178 (2):331-379.
    Intelligent design creationism is a religious belief requiring a supernatural creator’s interventions in the natural order. ID thus brings with it, as does supernatural theism by its nature, intractable epistemological difficulties. Despite these difficulties and despite ID’s defeat in Kitzmiller v. Dover Area School District, ID creationists’ continuing efforts to promote the teaching of ID in public school science classrooms threaten both science education and the separation of church and state guaranteed by the U.S. Constitution. I examine the ID movement’s (...)
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  4.  53
    The Possibility of Meaning in Human Evolution.Barbara Forrest - 2000 - Zygon 35 (4):861-880.
  5.  4
    The Wedge of Intelligent Design: Retrograde Science, Schooling, and Society.Barbara Forrest & Paul R. Gross - 2005 - In Noretta Koertge (ed.), Scientific Values and Civic Virtues. Oup Usa. pp. 191.
  6.  13
    Back to Basics: The Use of Newspapers and Other Print Media to Teach Analytic Reading, Writing, and Reasoning.Barbara Forrest - 1994 - Inquiry: Critical Thinking Across the Disciplines 13 (3-4):18-23.
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  7. Back to Basics: The Use of Newspapers and Other Print Media to Teach Analytic Reading, Writing, and Reasoning.Barbara Forrest - 1994 - Inquiry: Critical Thinking Across the Disciplines 13 (3/4):18-23.
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  8. Creationism's Trojan Horse: The Wedge of Intelligent Design.Barbara Forrest & Paul R. Gross - 2003 - Oxford University Press USA.
    Forrest and Gross expose the scientific failure, the religious essence, and the political ambitions of "intelligent design" creationism. They examine the movement's "Wedge Strategy," which has advanced and is succeeding through public relations rather than through scientific research. Analyzing the content and character of "intelligent design theory," they highlight its threat to public education and to the separation of church and state.
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  9. Creationism's Trojan Horse: The Wedge of Intelligent Design.Barbara Forrest & Paul R. Gross - 2003 - Oxford University Press USA.
    Forrest and Gross expose the scientific failure, the religious essence, and the political ambitions of "intelligent design" creationism. They examine the movement's "Wedge Strategy," which has advanced and is succeeding through public relations rather than through scientific research. Analyzing the content and character of "intelligent design theory," they highlight its threat to public education and to the separation of church and state.
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  10. From Monotheism to Democracy.Barbara Forrest - 1998 - Free Inquiry 19.
     
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  11.  19
    How We Know What Isn’T So.Barbara Forrest - 1993 - Teaching Philosophy 16 (2):185-187.
  12.  26
    How We Know What Isn’T So: The Fallibility of Human Reason in Everyday Life. [REVIEW]Barbara Forrest - 1993 - Teaching Philosophy 16 (2):185-187.
  13. Nothing New Under the Sun: The Louisiana Science Education Act.Barbara Forrest - 2009 - Free Inquiry 29 (2):34-6.
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  14.  38
    Navigating the Landscape Between Science and Religious Pseudoscience.Barbara Forrest - 2013 - In Massimo Pigliucci & Maarten Boudry (eds.), Philosophy of Pseudoscience: Reconsidering the Demarcation Problem. University of Chicago Press. pp. 263.
    This chapter enlists David Hume to help navigate the treacherous territory between science and religious pseudoscience and to assess the epistemic credentials of supernaturalism. It argues that the boundary between the naturalism of science and the supernaturalism of religion—and, by extension, between science and religious pseudoscience—is set by the cognitive faculties that humans have and the corresponding kinds of knowledge of which we are capable. Recognizing this boundary is crucial to properly understanding science.
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  15.  45
    Philip Kitcher, Living with Darwin: Evolution, Design, and the Future of Faith. [REVIEW]Barbara Forrest - 2010 - Journal of Value Inquiry 44 (3):425-432.
  16. Religious Naturalism.Barbara Forrest - 1999 - Free Inquiry 19.
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  17. Salvation Through Diversity.Barbara Forrest - 1998 - Free Inquiry 19.
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  18.  36
    The Philosopher’s Role in Holocaust Studies.Barbara Forrest - 1999 - Teaching Philosophy 22 (4):327-359.
    As a treatment of radical evil, philosophical engagement with the Holocaust must negotiate a breach of intelligibility and of our moral world so great that canonical moral frameworks cannot compass it. Accordingly, the role of the philosopher in relation to Holocaust studies is not one of dispassionate reflection, and it calls for careful consideration. The author argues that as scholars, teachers, and citizens, philosophers treating the Holocaust have a duty to philosophize in a manner that advances the cause of humanitarianism. (...)
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