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 (...) epistemically vicious, and it ends with some remarks about the rationality of allowing such intrinsically vicious doctrines to feature within public debate about important matters concerning science, religion, and politics. (shrink)

This article—the first of a linked set of three outlining the development and practice of a different approach to science/religion dialogue—begins with an overview of some persistent tensions in the field. Then, using a threefold heuristic of encounter, engagement, and expression, it explores the routes taken by James Ashbrook and Andrew Newberg to develop a dialogue between theology and neuroscience, discussing some of the problems associated with these and their implications for attempts to further develop neurotheology. Finally, it proposes a (...) different way of thinking about this enterprise and points toward a new methodology for supporting this endeavor. (shrink)

Abstract In 2006, the Turkish Harun Yahya Enterprise published and distributed thousands of copies of its anti‐evolutionary text Atlas of Creation to educational institutes in the West. Although this was little more than a publicity stunt, it resulted in Harun Yahya becoming a mainstay in discussions about creationism in Europe. Although Yahya is often presented as the “go to” representative of European Muslim perceptions of evolution, one would be hard pressed to find the literature about Islamic creationism in Europe that (...) does not engage in a discussion of Harun Yahya. However, little evidence exists to support the notion that Harun Yahya warrants such extensive attention, or that Harun Yahya has a substantive influence among European Muslims. This article will explore existing claims about the popularity of Harun Yahya, before drawing on recent research into Muslim perceptions of evolution to argue that Harun Yahya is relatively unknown among Muslims, at least in the British context, and is not influential even among those who are familiar with his work. (shrink)

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 (...) period shows that uniformity was an important part of both theistic and naturalistic worldviews. Victorian efforts to maintain the viability of miracles and divine action within a universe ruled by natural laws receives special attention. The methodological practices of theistic and naturalistic scientists in the nineteenth century were effectively indistinguishable despite each group's argument that uniformity was closely dependent on their worldview. This similarity is used to reexamine both the reasons for the decline of the role of religion within the scientific community and claims made by the intelligent design movement about the relationship of science and religion. (shrink)

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 (...) within scientific culture through the inclusion of non-Hindus and through scientists' description of the festival as “cultural” rather than “religious.”. (shrink)

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 (...) terms and in conversation with contemporary authors. I argue that Hinduism and science can find an intellectual space between New Atheism (which denies the intellectual value of religion) and Neo-Hinduism (which neglects the critical discourse within the history of Hindu thought). (shrink)

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 (...) in kind. Darwin had the ability to ‘trade places in the imagination’, as Adam Smith would say, with plants and animals, and ‘think’ as they do. The trend today is to ‘positivize,’ ‘behaviorize’ and otherwise reduce the sub-rational to the purely biological. My suggestion is that we trade places in the imagination with the Scottish moral scientists and Darwin, and try thinking as they did. (shrink)

The historiographic tradition of the history of science that originated with Auguste Comte bears all the marks of narratives with roots in the Enlightenment, such as a view of religion as an underdeveloped stage in the ascending road in humanity's quest for a more mature understanding. This article explores the development of the peripheral branch of a tradition that developed in Argentina by the mid‐twentieth century with authors such as the Italians Aldo Mieli, José Babini, and the Hungarian Desiderius Papp. (...) It is argued that, contrary to the historiographic program of the conflict thesis developed in English‐speaking countries, those scholars who cultivated the kind of “positivist” history of science that thrived in continental Europe were inclined to see science as a social and epistemological replacement of a fossilized religious outlook. In the final section, I suggest a way to relate the more or less strong versions of the conflict thesis to different patterns of secularization. (shrink)

Outline: The reality of Catholicism; The question of the development of science; Historical outlook at some transitional moments; When dogma meets science; Contemporary physics and the worldview of Catholicism; Awaiting a 'Grand Narrative' and the final vision of harmony.

The ambition of “scientific creationism” is to prove that science actually confirms religion. This is especially true in the case of Muslim creationism, which adopts a reasoning of a syllogistic type: divine revelation is truth; good science confirms truth; divine revelation is henceforth scientifically proven. Harun Yahya is a prominent Muslim “creationist” whose website hosts many texts and documentary films, among which “Evidence of the true faith in historical sources”. This is a small audiovisual production which, starting from some archeological (...) files, seeks to demonstrate that Qur’an truth precedes science but is equally proven by it. In this paper, we examine the organization of the scientific and religious argumentative repertoires and, in particular, what in each of them is taken as evidence and gets access to an authoritative status. It leads us to show how much this type of Muslim creationism constitutes a kind of scientism. (shrink)

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 (...) such works perpetuate religion–science myths and the notion that history has been replete with inevitable religion versus science warfare. In particular, this study reveals how such introductory materials propagate discord narratives associated with the Scientific Revolution and the Enlightenment. Affiliated with these anecdotes are oversimplified accounts of religious responses to heliocentrism and evolutionary theory, as well as claims that science has invariably led to the usurpation of religious belief and secularization from Galileo onwards. (shrink)

Typologies like Ian Barbour's have been widely used—and critiqued—in religion-and-science. Several alternatives have been proposed by, for example, John Haught, Willem Drees, Mikael Stenmark, and Shoaib Ahmed Malik. However, there has been a surprising deficit in discussion of what we wish typologies to do in religion and science in the first place. In this article, I provide a general analysis of typologies in religion-and-science by (1) providing a classification of existing typologies as conclusion- or concept-oriented; (2) showing that typologies are (...) used, or expected to be used, as first-order categorizations of how religion and science are related and as second-order classifications of scholars/scholarly works; (3) discussing several aims which we might want typologies to achieve in their second-order usage; and (4) presenting a new kind of typology focused on the methods used by scholars which achieves those aims in a unique way. (shrink)

Recent scholars have called into question the categories “science” and “religion” because they bring metaphysical and theological assumptions that theologians should find problematic. The critique of the categories “science” and “religion” has above all been associated with Peter Harrison and his influential argument in The Territories of Science and Religion (2015). This article evaluates the philosophical conclusions that Harrison draws from his antiessentialist philosophy in the two volumes associated with his “After Science and Religion Project.” I argue that Harrison's project (...) is too skeptical toward the categories “science” and “religion” and places too much emphasis on naturalism being incompatible with Christian theology. One can accept the lessons of antiessentialism—above all, how meanings of terms shift over time—and still use the terms “science” and “religion” in responsible ways. This article defends the basic impulse of most scholars in science and religion who promote dialogue and argues for a more moderate reading of the lesson of Territories. (shrink)

Introduction: The high degree of religious/spiritual involvement that brings meaning and purpose to a patients’ life, especially when they are weakened by pain, is among the various reasons to consider the spiritual dimension in clinical practice. This involvement may influence medical decisions and, therefore, should be identified in the medical history of a patient.Objective: To verify the opinion of undergraduate medical students of the Paulista School of Medicine – Federal University of São Paulo regarding the use of a patient’s Spirituality/Religiosity (...) as a therapeutic resource in clinical practice.Method: Quantitative approach of the transversal analytical observational type. The sample was composed of academics’ medical program, from the first to the sixth year, regularly enrolled in 2017. Data collection was performed with a standardized questionnaire divided into three sections: sociodemographic profile; Duke University Religious Index; Spirituality/Religiosity in the clinical and academic context.Results: Participated in the survey 72% of the enrolled students, of which 61.4% had religious affiliation, 26.2% declared themselves agnostic and 12.4% atheists. All of them proposed to answer questions about the insertion of Spirituality/Religiosity in the patient care process. Through the Duke Religiosity Index, we evaluated the importance of religiosity in the student’s personal life and the pertinence of religiosity as a therapeutic insertion for medical treatment. Regarding the clinical and academic context, most participants considered relevant the proposition of didactic-pedagogical actions in medical education related to the spiritual dimension of the patient.Conclusion: We conclude, through our research, that the insertion of the Spirituality/Religiosity of the patient as a therapeutic resource in clinical practice is feasible for most undergraduate students in Medicine of the Escola Paulista de Medicina – Universidade Federal de São Paulo. The result of the research, although it shows only the opinion of medical students at a Brazilian university, indicates that Spirituality/Religiosity is already part of the contemporary medical universe. (shrink)

The current generation of Catholic seminarians is among the first ones to be trained to priesthood in a fully digital age, with unlimited access to sources for news, research, and controversies about science and religion, including the one opposing creationism and Darwinian evolution, despite favorable statements on evolution by twentieth and twenty-first century Popes. This article presents an online survey conducted in 2019 among 229 Brazilian seminarians; 48 percent of them espoused evolutionary views (below the average of Brazilians, and Brazilian (...) Catholics, polled in 2010 and 2014), while 55.9 percent considered evolution partially or fully compatible with Catholicism. Favorable views on evolution were more frequent among seminarians with a higher knowledge of the theory, and among those aware of papal statements on the subject, although it is not certain whether such awareness is the reason for a higher acceptance of evolution. Establishing relations of causation, which requires further research, can give evolution advocates a valuable tool to improve its acceptance among Catholics. (shrink)

This paper presents a new argument against philosophical theories based on arguments in favor of ontological reductions. The argument is an experiment in thought that has transcendental force, because it demonstrates the impossibility of forming a concept of anything with a reductionist nature. So although we consider as examples only theories that try to reduce everything in accordance with the currently popular materialisms or dualism, the argument applies as well to every sort of reduction theory whatever.

This article addresses how the field of religion and science will change in the coming decades by analyzing the attitudes of emerging adults. I first present an overview of emerging adulthood to set the context for my analysis, especially highlighting the way in which emerging adults find themselves “in between” and in an “age of possibilities," free to explore a variety of options and thus often become “spiritual bricoleurs." Next, I expand on how a broadening pluralism in emerging adult culture (...) changes both the conversation of “religion and science,” on one hand, and the locus for their interaction on the other. In the third section, I address the question of whether there exists a consensus view of how to relate religion and science. Paradoxically, though 18–30-year-olds perceive that there is conflict between science and religion, they personally endorse collaboration or independence. Finally, I draw conclusions for practitioners and theorists. (shrink)

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 (...) naïve empiricism promoted when teachers illustrate NOS through historical anecdotes about conflict between science and religion. Since the religious actors depicted in such accounts appear to reject evidence, these narratives lead readers to suppose that scientists draw their conclusions in exactly the opposite way, from empiricism alone. I illustrate this pattern by examining two representative treatments of the Copernican revolution. My methods are historical and critical. (shrink)

A number of areas of biology raise questions about what is of value in the natural environment and how we ought to behave towards it: conservation biology, environmental science, and ecology, to name a few. Based on my experience teaching students from these and similar majors, I argue that the field of environmental ethics has much to teach these students. They come to me with pent-up questions and a feeling that more is needed to fully engage in their subjects, and (...) I believe some exposure to environmental ethics can help focus their interests and goals. I identify three primary areas in which environmental ethics can con- tribute to their education. The first is an examination of who (or what) should be considered to be part of our moral community (i.e., the community to whom we owe direct duties). Is it humans only? Or does it include all sentient life? Or all life? Or ecosystems considered holistically? Often, readings implicitly assume one or more of these answers; the goal is to make the student more sensitive to these implicit claims and to get them to think about the different reasons that support them. The second area, related to the first, is the application of the different answers concerning the extent of the ethical community to real environmental issues and problems. Students need to be aware of how the different answers concerning the moral community can imply conflicting answers for how we should act in certain cases and to think about ways to move toward conflict resolution. The third area in which environmental ethics can contribute is a more conceptual one, focusing on central concepts such as biodiversity, sustainability, species, and ecosystems. Exploring and evaluating various meanings of these terms will make students more reflective and thoughtful citizens and biologists, sensitive to the implications that different conceptual choices make. (shrink)