This paper presents an analysis and critique of Roger Penrose’s epistemological, methodological, and ontological positions. The analysis is relevant not only because Penrose is an influential scientist, but also because of the particular traits of his thought. These traits are directly connected with his background and approach to science: ontological and epistemological realism, mathematical Platonism, emphasis on the continuities of science, epistemological inclusiveness and essential openness of science, the role of common sense, emphasis on the connection between science, ethics, and (...) philosophy. The paper articulates Penrose’s position and criticizes some of its possible shortcomings. It contributes to the perception of science as an open activity, as illustrated in Penrose’s particular approach, and provides an interesting case-study that can contribute to understanding how epistemological and ontological positions are connected with particular scientific practices. (shrink)

This inaugural handbook documents the distinctive research field that utilizes history and philosophy in investigation of theoretical, curricular and pedagogical issues in the teaching of science and mathematics. It is contributed to by 130 researchers from 30 countries; it provides a logically structured, fully referenced guide to the ways in which science and mathematics education is, informed by the history and philosophy of these disciplines, as well as by the philosophy of education more generally. The first handbook to cover the (...) field, it lays down a much-needed marker of progress to date and provides a platform for informed and coherent future analysis and research of the subject. -/- The publication comes at a time of heightened worldwide concern over the standard of science and mathematics education, attended by fierce debate over how best to reform curricula and enliven student engagement in the subjects There is a growing recognition among educators and policy makers that the learning of science must dovetail with learning about science; this handbook is uniquely positioned as a locus for the discussion. -/- The handbook features sections on pedagogical, theoretical, national, and biographical research, setting the literature of each tradition in its historical context. Each chapter engages in an assessment of the strengths and weakness of the research addressed, and suggests potentially fruitful avenues of future research. A key element of the handbook’s broader analytical framework is its identification and examination of unnoticed philosophical assumptions in science and mathematics research. It reminds readers at a crucial juncture that there has been a long and rich tradition of historical and philosophical engagements with science and mathematics teaching, and that lessons can be learnt from these engagements for the resolution of current theoretical, curricular and pedagogical questions that face teachers and administrators. (shrink)

The essay is framed by conflict between Christianity and Darwinian science over the history of the world and the nature of human personhood. Evolutionary science narrates a long prehuman geological and biological history filled with vast amounts, kinds, and distributions of apparently random brutal and pointless suffering. It also strongly suggests that the first modern humans were morally primitive. This science seems to discredit Christianity's common meta-narrative of the Fall, understood as a story of Paradise Lost. The author contends that (...) this Augustinian story and its character of Adam as endowed with superhuman gifts, and yet as so fragile as to fall, as claimed, is implausible, at any rate, even apart from science. He proposes that Christians consider adopting a Supralapsarian metaphysics of divine purpose supported by the intuitions of Irenaeus, who depicted the first human beings as comparable to innocent, but morally undeveloped children. In this approach the existence of evils is part of the divine plan to "defeat" them in and through the Incarnation, Atonement, and Resurrection of Christ. Putting an "Irenaean Adam" in place of the "Augustinian" counterpart may not remove conflict with science completely, but at least reduces it, and leads to a Christian narrative that is more plausible, in the light of science. (shrink)

Abstract Charles Darwin, in his discussions with Asa Gray and in his published works, doubted whether God could so arrange it that exactly the desired contingent events would occur to cause particular outcomes by natural selection. In this paper, I argue that even a limited or neo-Leibnizian deity could have chosen a world that satisfied some arbitrary set of goals or functions in its outcomes and thus answer Darwin's conundrum. In more general terms, this supports the consistency of natural selection (...) with providentialism, and makes “theistic evolutionism” a coherent position to hold. (shrink)

Abstract. I respond to the criticisms of David Wisdo of my position on the relationship between science and religion. I argue that although he gives a full and fair account of my position, he fails to grasp fully my use of the metaphorical basis of modern science in my argument that, because of its mechanistic commitment, there are some questions that science not only does not answer but that science does not even attempt to answer. Hence, my position stands and (...) plays a crucial role in our understanding of the science–religion relationship. (shrink)

Abstract. In Science and Spirituality, Michael Ruse attempts to reconcile traditional Christianity and modern science by arguing that Christianity addresses questions that lie beyond the domain of science. I argue that Ruse's solution raises a number of problems that render it unsatisfactory for both the scientist and believer. First, despite his objections to “God of the gaps” arguments, his own strategy for identifying those questions that are beyond the limits of science seems to raise the problem in a new form. (...) Second, what Ruse offers as evidence for the limits of science is better construed as evidence for deep disagreements among scientists and as such does not support his claims about the limits of science. Third, in aiming to establish their independence, Ruse subordinates religion to science. Finally, his support of traditional theology as a mode of religious understanding might cause concern for those who believe that certain kinds of theological reflection are at odds with scientific thinking. (shrink)

Science and religion today Content Type Journal Article Pages 1-11 DOI 10.1007/s11153-011-9316-3 Authors Michael Ruse, Florida State University, Tallahassee, FL, USA Journal International Journal for Philosophy of Religion Online ISSN 1572-8684 Print ISSN 0020-7047.