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Dissent is thought to play a valuable role in science, so that scientific communities ought to create opportunities for receiving critical feedback and take dissenting views seriously. There is concern, however, that some dissent does more harm than good. Dissent on climate change and evolutionary theory, for example, has confused the public, created doubt about existing consensus, derailed public policy, and forced scientists to devote resources to respond. Are there limits to the extent to which scientific communities have obligations to (...) |
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In recent years the science-and-religion/spirituality/theology dialogue has flourished, but the impact on the minds of the general public, on society as a whole, has been less impressive. Also, religious believers and outspoken atheists face each other without progressing toward a common understanding. The view taken here is that achieving a more marked impact of the dialogue would be beneficial for a peaceful survival of humanity. I aim to argue the why and how of that task by analyzing three possible purposes (...) |
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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 (...) |
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In theoretical matters, ecclesiastical claims to knowledge have lead to various conflicts with science. Claims in orientational matters, sometimes connected to attempts to establish them as a rule for legislation, have often been in conflict with the justified claims of non-believers. In addition they violate the Principle of Autonomy of the individual, which is at the very heart of European identity so decisively shaped by the Enlightenment. The Principle of Autonomy implies that state legislation should not interfere in the life (...) |
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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. (...) |
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Why is the academy in general, and philosophy in particular, not more involved in the fight against the creationist threat? And why, when a response is offered, is it so curiously ineffective? I argue, by using an analogy with the battle against the Black Knight from the movie Monty Python and the Holy Grail, that the difficulty lies largely in a failure to see the nature of the problem clearly. By modifying the analogy, it is possible to see both why (...) |
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My book, "The Darwinian Revolution" gives an overview of the revolution as understood at the time of its writing (1979). It shows that many factors were involved, from straight science through philosophical methodology, and on to religious influences and challenges. Also of importance were social factors, not the least of which was the professionalization of science in Britain in the 19th century. Since the appearance of that book, new, significant factors have become apparent, and here I discuss some of the (...) |
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