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  1. (3 other versions)Truth and method.Hans-Georg Gadamer - 1989 - New York: Continuum. Edited by Joel Weinsheimer & Donald G. Marshall.
    Written in the 1960s, TRUTH AND METHOD is Gadamer's magnum opus.
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  • (2 other versions)Truth and Method.H. G. Gadamer - 1975 - Journal of Aesthetics and Art Criticism 36 (4):487-490.
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  • Politics of nature: how to bring the sciences into democracy.Bruno Latour - 2004 - Cambridge: Harvard University Press.
    From the book: What is to be done with political ecology? Nothing. What is to be done? Political ecology!
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  • (2 other versions)Truth and Method.Hans-Georg Gadamer, Garrett Barden, John Cumming & David E. Linge - 1977 - International Journal for Philosophy of Religion 8 (1):67-72.
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  • Theology and the Scientific Imagination From the Middle Ages to the Seventeenth Century.Amos Funkenstein - 1986 - Princeton University Press.
    This pioneering work in the history of science, which originated in a series of three Gauss Seminars given at Princeton University in 1984, demonstrated how the roots of the scientific revolution lay in medieval scholasticism.
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  • The Disenchantment of the World: A Political History of Religion.Marcel Gauchet - 1997 - Princeton University Press.
    Marcel Gauchet has launched one of the most ambitious and controversial works of speculative history recently to appear, based on the contention that Christianity is "the religion of the end of religion." In The Disenchantment of the World, Gauchet reinterprets the development of the modern west, with all its political and psychological complexities, in terms of mankind's changing relation to religion. He views Western history as a movement away from religious society, beginning with prophetic Judaism, gaining tremendous momentum in Christianity, (...)
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  • The Origin and Goal of History.Karl Jaspers - 1976 - Westport, Conn.: Routledge.
    First published in English in 1953, this important book from eminent philosopher Karl Jaspers deals with the philsophy of the history of mankind. More specifically, its avowed aim is to assist in heightening our awareness of the _present_ by placing it within the framework of the long obscurity of prehistory and the boundless realm of possibilities which lie within the undecided future.This analysis is split into 3 parts: World history The present and the future The meaning of history.
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  • Science wars.Andrew Ross (ed.) - 1996 - Durham: Duke University Press.
    At a time when scientific knowledge is systematically whisked out of the domain of education and converted into private capital, the essays in this volume are ...
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  • (2 other versions)The Origin and Goal of History.Maurice Mandelbaum & Karl Jaspers - 1954 - Philosophical Review 63 (4):623.
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  • (2 other versions)The Origin and Goal of History.Karl Jaspers - 1957 - Revista Portuguesa de Filosofia 13 (2):215-216.
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  • The advancement of learning and New Atlantis.Francis Bacon - 1974 - Oxford [Eng.]: Clarendon Press. Edited by Arthur Johnston & Francis Bacon.
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  • Science Wars.Andrew Ross, Alan Sokal & Jean Bricmont - 2000 - Science and Society 64 (1):124-127.
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  • The continuing interaction of science and religion.John Polkinghorne - 2005 - Zygon 40 (1):43-49.
    . Stephen I Gould's notion of non‐overlapping magisteria is neither experientially supported nor rationally justifiable. Influence flows between science and religion, as when evolutionary thinking encouraged theology to adopt a kenotic view of the Creator's act of allowing creatures to be and to make themselves. Alleged simplistic dichotomies between science and religion, such as motivated belief contrasted with fideistic assertion, are seen to be false. Promising topics in the currently vigorous dialogue between science and religion include relational ontology, eschatological credibility, (...)
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  • Rethinking the past and anticipating the future of religion and science.Hava Tirosh-Samuelson - 2005 - Zygon 40 (1):33-41.
    . John Caiazza presents the current technoculture as the latest development in the ongoing conflict of science and religion that began with Tertullian in the third century. I argue that his presentation is historically inaccurate, because for most of Western history science and religion interacted with and cross‐fertilized each other. Contrary to Caiazza's misleading presentation, Western thought did not follow the dichotomous model polemically posed by Tertullian. I take issue with Caiazza's portrayal of postmodernism and his claim that technology is (...)
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  • Politics of Nature: How to Bring the Sciences into Democracy. [REVIEW]Bruno Latour - 2006 - Human Studies 29 (1):107-122.
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  • Athens, Jerusalem, and the Arrival of Techno‐Secularism.John C. Caiazza - 2005 - Zygon 40 (1):9-21.
    Western civilization historically has tried to balance secular knowledge with revealed religion. Science is the modern world's version of secular knowledge and resists the kind of integration achieved by Augustine and Aquinas. Managing the conflict between religion and evolution by containing them in separate “frames,” as Stephen J. Gould suggested, does not resolve the issue. Science may have displaced religion from the public square, but the traditional science‐religion conflict has become threadbare in intellectual terms. Scientific theories have become increasingly abstract, (...)
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