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Reflecting upon religion

Zygon 45 (2):517-522 (2010)

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  1. The Interpretation of Cultures.Clifford Geertz - 2017
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  • Religion and Science: Historical and Contemporary Issues.Ian G. Barbour - 1997 - Harper Collins.
    An expanded & revised version of Religion in an Age of Science. Three new chapters on physics & metaphysics in the 18th century and biology & theology in the 19th century. Other new sections included.
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  • Discerning the voice of zygon: Identity and issues.Philip Hefner - 2010 - Zygon 45 (2):419-429.
    The challenge to the journal Zygon as suggested here is to respond to three different reference groups: public intellectuals, academia, and religious communities. An extended discussion follows of what I term the situation of irony in which religion-and-science finds itself. I argue that this situation of irony actually constitutes the domain in which our greatest contributions can be offered.
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  • "Religion and science" as advocacy of science and as religion versus religion.Willem B. Drees - 2005 - Zygon 40 (3):545-554.
    “Religion and science” often is understood as being about the relationship between two given enterprises, religion and science. I argue that it is more accurate to understand religion and science in different contexts differently. (1) It serves as apologetics for science in a religious environment. As apologetics for technology the role of religion‐and‐science is more ambivalent, as competing and contrary responses to modern technology find articulation in religious terms. (2) In the political context of the modern university, some invoke religion‐and‐science (...)
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  • Why zygon? The journal's original visions and the future of religion-and-science.Karl E. Peters - 2010 - Zygon 45 (2):430-436.
    This essay briefly examines the original visions of Zygon , how they helped explain the publication of a new journal, and what they imply for where we might be going today.
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  • Stage-two secularity and the future of theology-and-science.Gregory R. Peterson - 2010 - Zygon 45 (2):506-516.
    Charles Taylor has recently provided an in-depth exploration of secularity, with a central characteristic being the understanding that religious commitment is optional. This essay extends this analysis, considering the possibility that American society may be entering a second stage of secularity, one in which the possibility of religious commitment ceases to be an option at all for many. The possible implications of such a development are considered for the theology-and-science dialogue.
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  • History and the future of science and religion.Hava Tirosh-Samuelson - 2010 - Zygon 45 (2):448-461.
    Philip Hefner identifies three settings in which to assess the future of science and religion: the academy, the public sphere, and the faith community. This essay argues that the discourse of science and religion could improve its standing within the secular academy in America by shifting the focus from theology to history. In the public sphere, the science-and-religion discourse could play an important role of promoting tolerance and respect toward the religious Other. For a given faith community (for example, Judaism) (...)
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  • Transcending irony.Solomon H. Katz - 2010 - Zygon 45 (2):437-442.
    A more complete understanding of the biocultural evolutionary origins of the concept of ought as developed by David Hume and G. E. Moore may lower the philosophical barrier between is and ought and provide new insights about the separations between the domains of religion and science. If this conjecture is correct, the resulting wisdom will help transcend a major source of irony that Philip Hefner has so aptly identified in his essay.
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  • James B. Ashbrook and his holistic world: Toward a "unified field theory" of mind, brain, self, world, and God.Carol Rausch Albright - 2010 - Zygon 45 (2):479-489.
    James B. Ashbrook's "new natural theology in an empirical mode" pursued an integrated understanding of the spiritual, psychological, and neurological dimensions of spiritual life. Knowledge of neuroscience and personality theory was central to his quest, and his understandings were necessarily revised and amplified as scientific findings emerged. As a result, Ashbrook's legacy may serve as a case example of how to do religion-and-science in a milieu of scientific change. The constant in the quest was Ashbrook's core belief in the basic (...)
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  • New directions, new collaborations.Ann Pederson - 2010 - Zygon 45 (2):499-505.
    In a world where all of life is on the edge of extinction and destruction by humankind, those who practice religion-and-science within a mutual dialogue bear the responsibility of doing so with this edge of life in mind. To speak of religion-and-science as a field of inquiry is to acknowledge the ethical responsibilities it entails. If one task of Zygon is to reformulate religion in light of the future dialogue of religion-and-science, we need to think about what kind of hope (...)
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  • On the road with religion-and-science and the romance of the past.Lea F. Schweitz - 2010 - Zygon 45 (2):443-447.
    This essay responds to the question "Where Are We Going? Zygon and the Future of Religion-and-Science" and was first presented on 9 May 2009 at a symposium honoring Philip Hefner's editorship of Zygon. It offers four suggestions for the future of religion-and-science: Ask big questions; encourage cultural literacy in the public sphere; bring a critical voice to other academic disciplines; and include the history of philosophy.
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  • Concerning diversity and practicality.Joan D. Koss-Chioino - 2010 - Zygon 45 (2):495-498.
    I raise issues about the scope and content of the religion-and-science field of study and suggest that cultural diversity has not been considered relevant or important. Adding it to the present foci of discussion yields different ideas and constructs about the nature and experience of religion than currently found in most of the religion-and-science literature. Consideration of cultural diversity not only broadens the ideas and constructs but also leads to practical (applied) considerations that have not been prominent in this field.
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  • Blazing a new trail for science-and-religion.James W. Haag - 2010 - Zygon 45 (2):490-494.
    Science-and-religion must be cognizant of the future on several fronts. A challenge that remains central to our endeavor is the issue of diversity—not topical diversity, but participant diversity. As a way of initially addressing this problematic, I suggest a threefold tactic. First, there needs to be a refocus of primary attention toward the realm of public/ethical issues. Second, with this shift comes the need to avoid extreme positions by finding a middle ground. Third, a highly promising path worth pursuing toward (...)
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  • The genetic recombination of science and religion.Stephen M. Modell - 2010 - Zygon 45 (2):462-468.
    The estrangement between genetic scientists and theologians originating in the 1960s is reflected in novel combinations of human thought (subject) and genes (investigational object), paralleling each other through the universal process known in chaos theory as self-similarity. The clash and recombination of genes and knowledge captures what Philip Hefner refers to as irony, one of four voices he suggests transmit the knowledge and arguments of the religion-and-science debate. When viewed along a tangent connecting irony to leadership, journal dissemination, and the (...)
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  • A literary trinity for cognitive science and religion.John A. Teske - 2010 - Zygon 45 (2):469-478.
    The cognitive sciences may be understood to contribute to religion-and-science as a metadisciplinary discussion in ways that can be organized according to the three persons of narrative, encoding the themes of consciousness, relationality, and healing. First-person accounts are likely to be important to the understanding of consciousness, the "hard problem" of subjective experience, and contribute to a neurophenomenology of mind, even though we must be aware of their role in human suffering, their epistemic limits, and their indirect causal role in (...)
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