HUMANISTIC APPROACH OF THE EARLY PROTESTANT MEDICAL MISSIONARIES IN NINETEENTH‐CENTURY CHINA

The efficacies of Western and Chinese medicine have been under debate for a long time, and the whole issue still raises questions for the contemporary world. The article emphasizes the humanistic approach as well as the scientific method of the early Protestant medical missionaries to China, so as to give a more comprehensive scope to understand their historical roles and practices in a cross‐cultural context. The authors also wish to call for a global readership to further discuss this historical legacy with regard to the reception of Christianity in contemporary China and other East Asian countries.     

SCIENCE AND RELIGION IN NINETEENTH‐CENTURY EUROPE: NON‐ANGLO‐AMERICAN PERSPECTIVES

This is an introduction to the thematic section on “The Historiography of Science and Religion in Europe,” which resulted from a symposium held at the eighth Conference of the European Society for the History of Science, University College London, UK, from September 14–17, 2018. The introduction provides a brief argument for the decentering of science and religion from the Anglo‐American discourse. It concludes by previewing the contributions of the section's essays.     

HOW THE PHILOSOPHY OF SCIENCE CHANGED RELIGION AT NINETEENTH‐CENTURY HARVARD

Nineteenth‐century Harvard faculty and students looked to philosophical ideas about the proper and effective study of nature as the model of rationality to which their religion must conform. As these ideas changed, notions of rationality changed and so did Harvard religion.     

A BIOLOGIST'S PERSPECTIVE ON THE FUTURE OF THE SCIENCE‐RELIGION DIALOGUE IN THE TWENTY‐FIRST CENTURY

In recent issues of Zygon, numerous reflections have been published commenting on where the field of science‐and‐religion has been, where it presently stands, and where it should move in the future. These reflections touch on the importance of the dialogue and raise questions as to what audience the dialogue addresses and whom it should address. Some scholars see the dialogue as prospering, while others point out that much work needs to be done to make the dialogue more accessible to a larger audience and more successful at tackling the provocative questions before us. Other academics view the questions themselves as needing further consideration and focus before answers to them can even be explored. In this article I provide a general overview of these essays by outlining some general categories of thought that seem to emerge from the contributors. I then present some of my own opinions concerning the future of the science‐religion field and emphasize that the dialogue, in addition to its traditional roles, must further the philosophical framework that can aid humanity in resolving the most pressing global concerns of our time.     

THE RECEPTION OF DIONYSIUS IN TWENTIETH‐CENTURY EASTERN ORTHODOXY

This essay surveys diverse interpretations of the CD by twentieth‐century Eastern Orthodox theologians. This essay argues that the evaluation of Dionysius' contribution crucially depends upon the master narrative within which the CD is considered. For example, for Vladimir Lossky, Dionysius' apophaticism was the “dogmatic ground” of Byzantine mystical theology, whereas according to John Meyendorff, Dionysius' theology was in need of a “Christological corrective” later provided in the theologies of Maximus the Confessor and Gregory Palamas. The points of contact and contrast between Dionysian mystical theology and Russian sophiology are also discussed. Finally, this essay argues that modern Orthodox readings of the CD are characterized by a profound irony: while they are in various degrees indebted to the Western intellectual tradition (as, for example, Christos Yannaras is to Heidegger), Orthodox theologians often use Dionysius to forge an anti‐Western Orthodox theological identity.     

THE NATURALIZATION OF SCRIPTURAL REASON IN SEVENTEENTH‐CENTURY EPISTEMOLOGY

Several scholars have claimed that the decline of revealed or Scriptural mysteries in the early Enlightenment was a consequence of the trajectories of Reformed theology in the sixteenth and seventeenth centuries. Reformed theology's fideistic stance, it is claimed, undermined earlier frameworks for relating reason to revealed mysteries; consequently, rationalism emerged as an alternative to such fideism in figures like the Cambridge Platonists. This article argues that Reformed theologians of the seventeenth century were not fideists but re‐affirmed Medieval claims about the eschatological concord of reason and revealed mysteries. Furthermore, the article suggests that early Enlightenment attitudes to religious mysteries owe more to innovations in Socinianism and Cambridge Platonism than to mainstream Reformed theology.     

SCIENTIFIC UNIFORMITY OR “NATURAL” DIVINE ACTION: SHIFTING THE BOUNDARIES OF LAW IN THE NINETEENTH CENTURY

In October 1862, the Duke of Argyll published an article in the Edinburgh Review entitled “The Supernatural.” In it, Argyll argued that contrary to the prevailing assumption, miracles were “natural” rather than “supernatural” acts of God. This reconceptualization was a response to the controversial publication Essays and Reviews (1860), which challenged orthodox Biblical doctrine. Argyll's characterization of a miracle was not novel; a number of early modern Newtonian thinkers had advanced the same argument for similar reasons. New in this nineteenth‐century reconceptualization, however, were (1) the recent geological, physical, and evolutionary developments and (2) the introduction of German higher criticism. Argyll and the neo‐Newtonians thus attempted to construct a philosophico‐theological alternative, which would constitute a middle‐position between the traditional acceptance and liberal rejection of miracles. I argue finally that 21st‐century debates on divine action in fact exist as part of a longer historical tradition that dates back to Augustine.     

LIMITATIONS ON THE SCIENTIFIC STUDY OF DRUG‐ENABLED MYSTICAL EXPERIENCES

Scientific interest in drug‐induced mystical experiences reemerged in the 1990s. This warrants reexamining the philosophical issues surrounding such studies: Do psychedelic drugs cause mystical experiences? Are drug‐induced experiences the same in nature as other mystical experiences? Does the fact that mystical experiences can be induced by drugs invalidate or validate mystical cognitive claims? Those questions will be examined here. An overview of the scientific examination of drug‐induced mystical experiences is included, as is a brief overview of the history of the use of psychedelic drugs in religion.     

TEACHING SCIENCE AND RELIGION IN THE TWENTY‐FIRST CENTURY: THE MANY PEDAGOGICAL ROLES OF CHRISTOPHER SOUTHGATE

With the goal of understanding how Christopher Southgate communicates his in‐depth knowledge of both science and theology, we investigated the many roles he assumes as a teacher. We settled upon wide‐ranging topics that all intertwine: (1) his roles as author and coordinating editor of a premier textbook on science and theology, now in its third edition; (2) his oral presentations worldwide, including plenaries, workshops, and short courses; and (3) the team teaching approach itself, which is often needed by others because the knowledge of science and theology do not always reside in the same person. Southgate provides, whenever possible, teaching contexts that involve students in experiential learning, where they actively participate with other students. We conclude that Southgate's ultimate goal is to teach students how to reconcile science and theology in their values and beliefs, so that they can take advantage of both forms of rational thinking in their own personal and professional lives. The co‐authors consider several examples of models that have been successfully used by people in various fields to integrate science and religion.     

TRACING ORIGINS OF TWENTY‐FIRST CENTURY ECOTHEOLOGY: THE POETRY OF CHRISTOPHER SOUTHGATE

With the goal of better understanding how science, religion, and poetic art came together in the work of Christopher Southgate, the authors first explore his spiritual poetry. They come away with a better understanding of the author's commitment to a broad naturalism that contributes, along with his own faith experience, to his prose works in the emerging field of ecotheology. The authors conclude that Southgate's work is part of the worldwide emergence of a theological rationale that supports environmentalism, the protection of species, and the conservation of biodiversity. The authors find Southgate's poetry warm, appealing, accessible, and re‐readable to good effect, but with a thread of danger and warning throughout. Both features are quite appropriate for the environmental movement in the twenty‐first century.     

THE CROSS-CULTURAL STUDY OF INTELLIGENCE: PIAGET AND THE BAOULÉ*

There are two aspects of Piaget's theory that can be at least partly distinguished: (1) The stage theory, or the development of particular concepts through a series of hierarchical stages; (2) The metatheory, or the interactionist model of adaptation (assimilation and accommodation) that explains the mechanisms of cognitive development. Most cross-cultural research has been based on the first of these aspects, using and adapting “Piagetian tasks ”in various conceptual areas. Some findings of this line of enquiry, and the methodological problems encountered, are briefly reviewed. It is argued that no specific task, nor a combination of them, can be taken to measure a general cognitive level; the tasks measure the attainment of particular concepts rather than “intelligence”. New evidence is presented on the reliability and validity of Piagetian tasks used in a cross-cultural setting. In the second model, intelligence is broadly defined as adaptation to the environment; in this conception it would be reasonable to expect divergent paths of cognitive development in different cultures. In other words, one might need a different Piagetian psychology in each culture, but based on universal deep mechanisms. As a modest contribution to a more “emic ”study of intelligence, the concept of intelligence as defined by the Baoulé of Ivory Coast, n'glouèlě is presented and discussed. Ratings on n'glouèlě and its different components are related to performance on Piagetian tasks in a sample of 8- to 9-year-old rural Baoulé children. The thrust of the paper is to point out once more the cultural relativity of any conception of intelligence, be it from a Piagetian or any other perspective.     

COLLECTIVE RELIGIO‐SCIENTIFIC DISCUSSIONS ON ISLAM AND HIV/AIDS: I. BIOMEDICAL SCIENTISTS

During the 1990s, biomedical scientists and Muslim religious scholars collaborated to construe Islamic responses for the ethical questions raised by the AIDS pandemic. This is the first of a two‐part study examining this collective legal reasoning (ijtihād jamā‘ī). The main thesis is that the role of the biomedical scientists is not limited to presenting scientific information. They engaged in the human rights discourse pertinent to people living with HIV/AIDS, gave an account of the preventive strategy adopted by the World Health Organization, and offered an (Islamic) virtue‐based preventive model. Finally, these scientists tried to draft a number of Islamic legal rulings (a?kām), usually seen in Islamic jurisprudence as the exclusive business of Muslim religious scholars. This multilayered role played by the scientists reflects intriguing developments in the Islamic religio‐ethical discourse in general and in the field of Islamic jurisprudence in particular.     

REESTABLISHING “THE SOCIAL” IN RESEARCH ON DEMOCRATIC PROCESSES: MID‐CENTURY VOTER STUDIES AND PAUL F. LAZARSFELD'S ALTERNATIVE VISION

Voter studies conducted in the United States during the first decades after World War II transformed social scientific research on democracy. Especially important were the rapid innovations in survey research methods developed by two prominent research centers at Columbia University and the University of Michigan. This article argues that the Columbia and Michigan voter studies presented two visions for research on democracy. Where the Michigan research produced quantitative measures expressing the ‘political behavior’ of the electorate, the Columbia studies, and especially Paul F. Lazarsfeld, presented an alternative vision for qualitative research on political choice. Largely ignored by later voter studies, this vision prefigured much contemporary research on democracy that embraces a qualitative or interpretive approach. This article reconstructs Lazarsfeld's alternative vision, describes the institutional context in which scholars disregarded it in favor of formal quantitative models, and argues for its recognition as a forerunner to qualitative research on democratic processes.