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When Science and Christianity Meet

University of Chicago Press (2003)

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  1. A heuristic science‐based naturalism as a partner for theological reflections on the natural world.Paolo D'Ambrosio - 2015 - Zygon 50 (4):962-981.
    After a few general observations on scientific activity, the author briefly comments on different versions of naturalism. Subsequently, he suggests that the birth of evolutionary biology and its successive developments may show how the natural world comes to be differently conceived as scientific advancements are accomplished. Then the main thesis is outlined by introducing the principles of a heuristic science-based naturalism not conclusively defining the real and the knowable. From the epistemological perspective, heuristic naturalism is meant to be framed in (...)
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  • 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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  • 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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  • Theology, evolution, and the human mind: How much can biology explain?John F. Haught - 2009 - Zygon 44 (4):921-931.
    Evolutionary biology contributes much to our present understanding of life, and it promises also to deepen our understanding of human intelligence, ethics, and even religion. For some scientific thinkers, however, Darwin's science seems so impressive that it now supplants theology altogether by providing the ultimate explanation of all manifestations of life, not only biologically but also metaphysically. By focusing on human intelligence as an emergent aspect of nature this essay examines the question of whether theology can still have an explanatory (...)
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  • Naturalistic methodology in an emerging scientific psychology: Lotze and fechner in the balance.Patrick McDonald - 2008 - Zygon 43 (3):605-625.
    The development of a methodologically naturalistic approach to physiological and experimental psychology in the nineteenth century was not primarily driven by a naturalistic agenda. The work of R. Hermann Lotze and G. T. Fechner help to illustrate this claim. I examine a selected set of central commitments in each thinkers philosophical outlook, particularly regarding the human soul and the nature of God, that departed strongly from a reductionist materialism. Yet, each contributed significantly to the formation of experimental and physiological psychology. (...)
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  • The Theological Hijacking of Realism: Critical Realism in 'Science and Religion'.Fabio Gironi - 2012 - Journal of Critical Realism 11 (1):40-75.
    This paper questions and criticizes the employment of critical realism in the field of ‘science and religion’. Referring to the texts of four main actors in this field, I demonstrate how the choice of critical realism is justified by a (disguised) apologetic interest in defending the epistemic privilege of the theological enterprise against that of the natural sciences. I argue that this is possible thanks to the reactivation of ‘theological potential’ latent in some under-examined assumptions and conceptual structures still at (...)
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  • (1 other version)Magic, religion, science, technology, and ethics in the postmodern world.Barbara A. Strassberg - 2005 - Zygon 40 (2):307-322.
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  • The pursuit of the natural.Scott Tanona - 2010 - Philosophical Studies 148 (1):79 - 87.
    In recent years, it has become common to defend science against charges of bias against the supernatural by explaining that science must remain methodologically natural but does not assume metaphysical naturalism. While such a response is correct, some details about the distinction between methodological naturalism and ontological or metaphysical naturalism have been lacking, as has a clear understanding of the distinction between the methodological restriction of science to natural explanations and naturalistic claims about the scope of those methods. We still (...)
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  • Compromised ethical principles in randomised clinical trials of distant, intercessory prayer.Peter Graeme Hobbins - 2005 - Journal of Bioethical Inquiry 2 (3):142-152.
    The effects of distant, intercessory prayer on health outcomes have been studied in a range of randomised, blinded clinical trials. However, while seeking the evidentiary status accorded this ‘gold standard’ methodology, many prayer studies fall short of the requirements of the World Medical Association's Declaration of Helsinki for the ethical conduct of trials involving human subjects. Within a sample of 15 such studies published in the medical literature, many were found to have ignored or waived key ethical precepts, including adequate (...)
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  • Science, Worldviews, and Education.Hugh G. Gauch - 2009 - Science & Education 18 (6-7):667-695.
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  • Interpreting the word and the world.John Hedley Brooke - 2011 - Zygon 46 (2):281-290.
    Abstract. The purpose of this essay is to introduce a collection of five papers, originally presented at the 2009 summer conference of the International Society for Science and Religion, which explore the reception of Darwin's science in different religious traditions. Comparisons are drawn between Jewish, Christian, Islamic, and Indian responses to biological evolution, with particular reference to the problem of suffering and to the exegetical and hermeneutic issues involved.
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