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Mikael Stenmark
Uppsala University (PhD)
  1. How to Relate Science and Religion: A Multidimensional Model.Mikael Stenmark - 2005 - Ars Disputandi 5 (1):55-58.
     
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  2.  8
    How to Relate Science and Religion.Mikael Stenmark - 2004 - Eerdmans.
    In this book these opposing views are presented, critically discussed, and replaced with a badly needed conciliatory model of science and religion.Written by ...
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  3. Scientism. Science, Ethics and Religion.Mikael Stenmark - 2001 - Ashgate.
  4.  37
    Religious Naturalism and its Rivals.Mikael Stenmark - 2013 - Religious Studies 49 (4):529-550.
    The aim of this article is to explore where and why religious naturalism differs from its rivals, and also to consider some of the challenges religious naturalism faces. I argue that religious naturalism is best conceived as a reaction against both theists who are religious and naturalists who are atheists: the best option is taken to be a naturalist who is religious. Nevertheless, it is quite difficult to say more exactly what claims the view contains. In fact, it is argued, (...)
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  5.  31
    The Relevance of Environmental Ethical Theories for Policy Making.Mikael Stenmark - 2009 - In Ben A. Minteer (ed.), Environmental Ethics. Temple University Press. pp. 135-148.
    I address the issue of whether differences in ethical theory have any relevance for the practical issues of environmental management and policy making. Norton’s answer, expressed as a convergence hypothesis, is that environmentalists are evolving toward a consensus in policy even though they remain divided regarding basic values. I suggest that there are good reasons for rejecting Norton’s position.I elaborate on these reasons, first, by distinguishing between different forms of anthropocentrism and nonanthropocentrism, second, by contrasting the different goals that anthropocentrists, (...)
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  6. What is Scientism?Mikael Stenmark - 1997 - Religious Studies 33 (1):15-32.
    In this article I try to define more precisely what scientism is and how it is related to a traditional religion such as Christianity. By first examining the writing of a number of contemporary natural scientists (Francis Crick, Richard Dawkins, Stephen Hawking, Carl Sagan and Edward O. Wilson), I show that the concept can be given numerous different meanings. I propose and defend a distinction between epistemic, rationalistic, ontological, axiological and redemptive scientism and it is also explained why we should (...)
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  7.  52
    Is There a Human Nature?Mikael Stenmark - 2012 - Zygon 47 (4):890-902.
    Both evolutionary theory and Christian faith have a number of things to say about human beings. Evolutionists claim that humans are animals with a bipedal walk, an erect posture, and a large brain, while Christians maintain that, like everything else, human beings are created by God, but that, in contrast to other things on earth, we humans are also created in the image of God. This much is clear, but do either evolutionists or Christians also claim that there is such (...)
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  8.  28
    Competing Conceptions of God: The Personal God Versus the God Beyond Being.Mikael Stenmark - 2015 - Religious Studies 51 (2):205-220.
  9.  3
    Panentheism and its Neighbors.Mikael Stenmark - forthcoming - International Journal for Philosophy of Religion:1-19.
    In this paper I suggest that we should identify panentheism on a scale, with deism at one extreme and pantheism at the other. The surprising outcome of the analysis is that many of the things which in the philosophical and theological debate are simply taken for granted as distinguishing panentheism from traditional theism turn out to be possible extension claims rather than core doctrines of these different conceptions of God. Nevertheless, I maintain that it remains possible to draw a line (...)
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  10. Should Religion Shape Science?Mikael Stenmark - 2004 - Faith and Philosophy 21 (3):334-352.
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  11.  27
    The Relevance of Environmental Ethical Theories for Policy Making.Mikael Stenmark - 2002 - Environmental Ethics 24 (2):135-148.
    I address the issue of whether differences in ethical theory have any relevance for the practical issues of environmental management and policy making. Norton’s answer, expressed as a convergence hypothesis, is that environmentalists are evolving toward a consensus in policy even though they remain divided regarding basic values. I suggest that there are good reasons for rejecting Norton’s position.I elaborate on these reasons, first, by distinguishing between different forms of anthropocentrism and nonanthropocentrism, second, by contrasting the different goals that anthropocentrists, (...)
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  12. Three Theories of Human Nature.Mikael Stenmark - 2009 - Zygon 44 (4):894-920.
    In The Blank Slate: The Modern Denial of Human Nature , Steven Pinker maintains that at present there are three competing views of human nature—a Christian theory, a "blank slate" theory (what I call a social constructivist theory), and a Darwinian theory—and that the last of these will triumph in the end. I argue that neither the outcome of such competition nor the particular content of these theories is as clear as Pinker believes. In this essay I take a critical (...)
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  13. An Unfinished Debate: What Are the Aims of Religion and Science?Mikael Stenmark - 1997 - Zygon 32 (4):491-514.
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  14.  46
    Theories of Human Nature: Key Issues.Mikael Stenmark - 2012 - Philosophy Compass 7 (8):543-558.
    Issues about human nature are at the core of philosophy, but theories of human nature can be found in many academic disciplines and all humans have opinions and sometimes fairly strong opinions about who we are. We sometimes talk more specifically about, for instance, a Christian view of human nature and distinguish it from say the Blank Slate theory or a Darwinian understanding of human nature. But what is more exactly a theory of human nature? In this essay I survey (...)
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  15.  30
    The End of the Theism–Atheism Debate? A Response to Vincent Brümmer.Mikael Stenmark - 1998 - Religious Studies 34 (3):261-280.
    Vincent Brümmer has recently, by taking his starting-point in the writings of Wittgenstein, defended the idea that the debate about the truth or falsehood of the claim that God exists has no future. I suggest that the arguments Brümmer develops to support this claim fail. This is so because he does not show why any attempt to prove or disprove the truth or falsehood of the belief in the existence of God is circular or how the purported non-provability of the (...)
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  16. How to Relate Science and Religion a Multidimensional Model.Mikael Stenmark - 2005 - International Journal for Philosophy of Religion 58 (1):55-58.
     
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  17.  28
    Religious Pluralism and the Some-Are-Equally-Right View.Mikael Stenmark - 2009 - European Journal for Philosophy of Religion 1 (2):21 - 35.
    In this essay I identify and develop an alternative to pluralism which is overlooked in contemporary debate in philosophy of religion and in theology. According to this view, some but not all of the great world religions are equally correct, that is to say, they are just as successful when it comes to tracking the truth and providing a path to salvation. This alternative is not haunted by the same difficulty as pluralism, namely the problem of emptiness. It is therefore (...)
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  18. Rationality in Science, Religion and Everyday Life.Mikael Stenmark - 1995 - University of Notre Dame Press.
  19.  14
    Relativism—a Pervasive Feature of the Contemporary Western World?Mikael Stenmark - 2015 - Social Epistemology 29 (1):31-43.
    What is relativism? Why should we adopt a relativistic stance towards what we and others hold to be true about the world? And how did relativism come to be such a pervasive feature of the contemporary Western world? These are questions which I address in this paper. To relativize is to maintain that what is true—and not merely what is taken to be true—is dependent upon group, community, society, culture and the like and is not simply true in a universal (...)
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  20.  19
    Anthony O'Hear Beyond Evolution: Human Nature and the Limitation of Evolutionary Explanation. (Oxford: Oxford University Press, 1997.) Pp. VIII+220. £35.00 Hbk. [REVIEW]Mikael Stenmark - 1999 - Religious Studies 35 (4):493-504.
  21.  1
    Holmes Rolston, III Genes, Genesis and God: Values and Their Origins in Natural and Human History. . Pp. Xvi+400. £40.00 . £14.95. [REVIEW]Mikael Stenmark - 2001 - Religious Studies 37 (2).
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  22.  11
    Theological Pragmatism: A Critical Evaluation.Mikael Stenmark - 2000 - Heythrop Journal 41 (2):187–198.
    Theological pragmatists like Daly, Kaufman, McFague and Reuther claim that the God we should believe in and the kind of images we should use to express our religious faith should be evaluated primarily on the basis of the consequences they have for the maintenance of certain political or moral values. These views are presented and critically evaluated. One difficulty is that their pragmatism seems to clash with our intuition and experience that there is no automatic fit between our moral aspirations (...)
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    Evolution, Purpose and God.Mikael Stenmark - 2001 - Ars Disputandi: The Online Journal for Philosophy of Religion 1.
    A number of biologists maintain that the recent developments in evolutionary biology have profound implications for religion, morality and our self-understanding. The author focuses on the issue whether evolutionary biology has any relevance for a religious understanding of the meaning of life. First, the question about the meaning of life is clarified. Second, the argument of biologists such as Richard Dawkins, Stephen Jay Gould and Edward O. Wilson, that evolutionary theory undermines the religious belief that there is a purpose or (...)
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  24.  2
    The Relevance of Environmental Ethical Theories for Policy Making.Mikael Stenmark - 2002 - Environmental Ethics 24 (2):135-148.
    I address the issue of whether differences in ethical theory have any relevance for the practical issues of environmental management and policy making. Norton’s answer, expressed as a convergence hypothesis, is that environmentalists are evolving toward a consensus in policy even though they remain divided regarding basic values. I suggest that there are good reasons for rejecting Norton’s position.I elaborate on these reasons, first, by distinguishing between different forms of anthropocentrism and nonanthropocentrism, second, by contrasting the different goals that anthropocentrists, (...)
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  25.  8
    Holmes Rolston, III Genes, Genesis and God: Values and Their Origins in Natural and Human History. (Cambridge: Cambridge University Press, 1999). Pp. XVI+400. £40.00 (Hbk). £14.95 (Pbk). [REVIEW]Mikael Stenmark - 2001 - Religious Studies 37 (2):223-246.
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  26.  2
    Philosophy Matters.Mikael Stenmark - 2002 - Ars Disputandi 2 (1):47-48.
  27.  1
    Rationality in Science, Religion, and Everyday Life: A Critical Evaluation of Four Models of Rationality.Mikael Stenmark - 1997 - International Journal for Philosophy of Religion 42 (3):190-192.
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  28.  1
    Genes, Genesis and God: Values and Their Origins in Natural and Human History. [REVIEW]Mikael Stenmark - 2001 - Religious Studies 37 (2):223-246.
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  29.  1
    Theological Pragmatism: A Critical Evaluation.Mikael Stenmark - 2000 - Heythrop Journal 41 (2):187-198.
    Theological pragmatists like Daly, Kaufman, McFague and Reuther claim that the God we should believe in and the kind of images we should use to express our religious faith should be evaluated primarily on the basis of the consequences they have for the maintenance of certain political or moral values. These views are presented and critically evaluated. One difficulty is that their pragmatism seems to clash with our intuition and experience that there is no automatic fit between our moral aspirations (...)
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  30. Beyond Evolution: Human Nature and the Limitation of Evolutionary Explanation. [REVIEW]Mikael Stenmark - 1999 - Religious Studies 35 (4):493-504.
  31. Gudstro i ett sekulariserat samhälle – om religionens rationalitet.Mikael Stenmark - 2001 - Norsk Filosofisk Tidsskrift 3.
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  32. Philosophy Matters, by Roger Trigg. [REVIEW]Mikael Stenmark - 2002 - Ars Disputandi 2.
     
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  33.  2
    Rationality in Science, Religion, and Everyday Life a Critical Evaluation of Four Models of Rationality.Mikael Stenmark - 1995 - Springer.