Design and its discontents

The design argument was rebutted by David Hume. He argued that the world and its contents (such as organisms) were not analogous to human artifacts. Hume further suggested that there were equally plausible alternatives to design to explain the organized complexity of the cosmos, such as random processes in multiple universes, or that matter could have inherent properties to self-organize, absent any external crafting. William Paley, writing after Hume, argued that the functional complexity of living beings, however, defied naturalistic explanations. In effect he dared anyone to come up with an alternative to his inference to design, and hence a designer, outside of nature. Charles Darwin explained the apparent design of functional complexity by his theory of natural selection. Asa Gray, however, in essays as well as in correspondence with Darwin argued that natural selection allowed for a type of ‘evolutionary teleology’ in which design at most could be considered the result of universal principles. F.E. Hicks updated Hume by specifically objecting to the use of design arguments by Paley. Hicks argued that the apparent design seen in nature reflected order at a deep level in nature. The design argument was briefly revived by Lawrence Henderson early in the twentieth century but he ultimately concluded that design and teleology were not necessarily mutually entailing and he retracted his design argument in favor of one that he termed ‘natural teleology’. The current claims of ‘intelligent design’ have the same logical problems that have beset previous design arguments. If design is divorced from teleology and its discontents put behind us, then there is a possibility that the latter can have a place in the development of theories to explain the phenomena of emergent complexity.     

Consonances and controversies: Investigation and its discontents revisited

The author responds to the commentaries of 13 experts on his 1980 American Psychologist article, “Investigation and its discontents: On some constraints on progress in psychological research.” Among the themes addressed are the role of theory in psychological research, the meanings and implications of “productivity” by scholars and researchers, the role of grants, and of money in general, in directing research efforts, and the relation between psychological and neuropsychological research.     

The Emerging Church and its discontents

The so‐called ‘Emerging Church’ constitutes a growing, if ill‐defined, Christian movement that has surfaced in North America, Europe, Australia, New Zealand and other nations of the Western world. The movement constitutes a theological and organisational critique of the conventional Christian Church, while offering a new mode of evangelism. This paper commences by briefly exploring the major attributes of the Emerging Church. It argues that although the movement can be understood as a means by which a distinct Christianity constituency has attempted to forge a juxtaposition with contemporary culture, the arrival of the movement has spurred widespread debate and produced a complex discourse indicative of the arrival of post‐modernity. The paper considers the controversy, and even acrimony, evident in the broad world of evangelicalism, in particular conservative evangelicalism, that the Emerging Church has generated.     

Orientalism, representation and religion: the reality behind the myth

Said's Orientalism has been called an ‘epoch-making’ and ‘paradigm constitutive’ book. While it undoubtedly caused a stir on its appearance and proved an important influence upon post-colonial studies and other developments in literary and cultural theory, a careful re-reading of it reveals a deeply flawed work that offers a confused analysis of human representations and realities, a highly selective and partial engagement with Western and Middle Eastern history and scholarship, and a particularly unhelpful approach to religion. The argument offered here is that Said's claims about ‘Orientalism’ are actually incoherent, veering between Foucauldian social constructionism and references to trans-cultural human realities; that the theoretical approaches to religion are inconsistent and highly selective; that the account of human agency is entirely inadequate; and that, although Said condemns entire generations of Orientalist scholars as racist, imperialist and ethnocentric, he is insufficiently reflective about his own scholarly position and the implications of its inconsistencies. Although Orientalism has been hailed as a book that ‘breathed insurgency’, it actually offers a vision of human beings as remarkably powerless in the face of arbitrary and abstract discourses that define their lives as oppressors or oppressed. Said sought to demonstrate that the reality behind the myth of scholarly impartiality was a racist and ethnocentric exercise of control and authority over the Orient, but the reality behind the myth of Orientalism is a theoretically flawed work offering a reductive account of religion and an impoverished view of human beings.     

Investigation and its discontents: Some constraints on progress in psychological research

This article examines a number of prominent trends in the conduct of psychological research and considers how they may limit progress in our field. Failure to appreciate important differences in temperament among researchers, as well as differences in the particular talents researchers bring to their work, has prevented the development in psychology of a vigorous tradition of fruitful theoretical inquiry. Misplaced emphasis on quantitative “productivity,” a problem for all disciplines, is shown to have particularly unfortunate results in psychology. Problems associated with the distorting effects of seeking grant support are shown to interact with the first two difficulties. Finally, the distorting effects of certain kinds of experimental studies are discussed, together with their implications for progress in this field.     

Documentation: Islam and the West

This speech was given on Wednesday 27 October 1993 in the Sheldonian Theatre, Oxford, on the occasion of the Prince of Wales' visit to the Oxford Centre for Islamic Studies.     

Secularisation,Wales, and Islam

Islam has a long, albeit hidden history in Wales. Traditionally, studies of Welsh religion have focused on Christianity so that little has been written about non-Christian religions in Wales. Moreover, general theoretical debates about secularisation have tended to be overly Christocentric in their focus, with the experiences of non-Christian faith groups conspicuous by their absence in most studies of modern urban societies and secularisation. Similarly, most academic studies emanating from Islam, while they have much to say on liberal secular societies, have yet meaningfully to engage with the secularisation thesis. This article explores the relationship between classical theories of secularisation, historical processes of secularisation in Wales, and the contemporary experience of Muslim groups operating within a highly secularised environment. The article argues that there is a need in multi-cultural societies to develop a theory of secularisation that can incorporate a non-Christian dimension. Recent theoretical writing by Steve Bruce (Politics) and David Martin (Revised Theory) offers a promising route in this direction.     

Minority leadership, science, symbols, and the media: The Belgian Islam debate and its relevance for other countries in Europe

This article discusses the processes that occurred in Belgium during the period of 1989–2000 in the constructive areas of minority policy decision-making regarding the search for a representative and legitimate partner to represent Muslims vis-à-vis the State: minority leadership, the administration, the academic community, the great social symbolic events, and the media. It concludes with the political decision-making process itself. The conclusions refer to the interpretation of change in terms of continuity and discontinuity, and to the means of coping with historical ethnic otherness. Comparisons are made with other European countries.     

Islam and the Environment: theory and practice

The paper discusses some aspects of the industrialisation effects on the natural environment in the Middle East in general. While Islam as a religion has a deep sense of respect and consideration for the natural environment (Izzi Dien, 1990), the current status quo in Muslim countries is not noticeably different to that in the rest of the world. The paper submits that this is because industrial culture has overtaken traditional culture leading to the prevalence of materialistic values over the intrinsic.

The paper maintains that Islam provides a paradigm solution for many forms of environmental degradation, including that of water distribution. The proposal does not preclude other, non‐Islamic, regional states from a fair share of water, nor does it deny that international law is the main arbitrator in resolving disputes. However the paper underlines Islam's role as an important potential ground for settling disputes from which international law may proceed. The examples discussed are only models and the author acknowledges that other cities such as Beirut, Baghdad, Teheran, and Jerusalem also warrant study.     

明清之际伊斯兰教中国化的“以儒诠经”模式

明清之际的以儒诠经,内涵之中历史地出现了一个特殊知识群体,自然地包含有四个目的、两大手段和三种具体作为,用话语表述,该文化创造模式可以解释为:明清之际我国伊斯兰教的以儒诠经,是回儒这个文化兼通的特殊知识群体,立足中国,采用汉语,在本土社会语境中,对该宗教经义所做出的再诠释,过程中于公的目的是兴教、明道和补足百家之不足,于私的目的是立个人不朽之言,因而针对本土元素展开了批判(为先),继而有选择地加以借用和融会贯通,同时为伊斯兰教正本清源,再通过以文会友,最终收获了针对外教的释疑并取得某种认同,从而为伊斯兰教适应本土社会赢得了有利机会和条件。