DRAPER IN SPAIN: THE CONFLICTING CIRCULATION OF THE CONFLICT THESIS

This article delves into the reception of John W. Draper's History of the Conflict between Religion and Science in Spain. With two translations into Spanish appearing almost simultaneously in 1876, the conflict became a weapon in a long political dispute. The tensions between conservatives and liberals, between monarchists and republicans had the university and pedagogical reforms as one of the main battlefields. One of the chief reformist movements was informed by “Krausism,” an ideology that had academic freedom as one if its central tenets. The similarities between the educational agenda of Draper and that of Krausists explain why the former's book resonated among members of the latter group. The article argues that in order to understand the reception of Draper in Spain, one should pay attention to the disputes about national identity and educational reforms, so as to place the so‐called conflict thesis in the context of opposing Spanish patriotisms.     

HISTORY AND THE FUTURE OF SCIENCE AND RELIGION

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) the discourse of science and religion can ensure future intellectual depth by virtue of study and ongoing interpretation. The essay challenges the suggestion to adopt irony as a desirable posture for science‐and‐religion discourse.     

FROM DIVINE ORACLES TO THE HIGHER CRITICISM: ANDREW D. WHITE AND THE WARFARE OF SCIENCE WITH THEOLOGY IN CHRISTENDOM

Historians of science and religion have given little attention to how historical‐critical scholarship influenced perceptions of the relationship between science and religion in the nineteenth century. However, the so‐called “cofounders” of the “conflict thesis,” the idea that science and religion are fundamentally and irrevocable at odds, were greatly affected by this literature. Indeed, in his two‐volume magnum opus, A History of the Warfare of Science with Theology in Christendom (1896), Andrew D. White, in his longest and final chapter of his masterpiece, traced the development of the “scientific interpretation” of the Bible. In this article, I argue that developments in biblical criticism had a direct impact on how White constructed his historical understanding of the relationship between science and religion. By examining more carefully how biblical criticism played a significant role in the thought of White and other alleged cofounders of the conflict thesis, this article hopes to relocate the origins, development, and meaning of the science–religion debate at the end of the nineteenth century.     

AFTER LYNN WHITE: RELIGIOUS ETHICS AND ENVIRONMENTAL PROBLEMS

The fields of environmental ethics and of religion and ecology have been shaped by Lynn White Jr.'s thesis that the roots of ecological crisis lie in religious cosmology. Independent critical movements in both fields, however, now question this methodological legacy and argue for alternative ways of inquiry. For religious ethics, the twin controversies cast doubt on prevailing ways of connecting environmental problems to religious deliberations because the criticisms raise questions about what counts as an environmental problem, how religious traditions change, and whether ethicists should approach problems and traditions with reformist commitments. This article examines the critiques of White's legacy and presents a pluralist alternative that focuses religious ethics on the contextual strategies produced by moral communities as they confront environmental problems.     

INTRODUCTION TO THE SYMPOSIUM ON SCIENCE,RELIGION, AND THE RISE OF BIBLICAL CRITICISM

This is an introduction to the Symposium on “Science, Religion, and the Rise of Biblical Criticism,” which has been designed as a thematic section for Zygon: Journal of Religion and Science. The Symposium demonstrates the importance of and need for greater interdisciplinary collaboration between philosophers, theologians, scholars of religion, and historians in tracing the origins and development of the “conflict thesis” between science and religion. Often neglected is the role biblical criticism played in guiding and constructing narratives of conflict. This series of articles thus attempts to redress this gap in the scholarship by explicitly focusing on the advent of historical‐critical scholarship of the Bible and how it changed perceptions about “science” and “religion.”     

THE THIRD WAY OF RELIGIOUS STUDIES: BEYOND SUI GENERIS RELIGIOUS STUDIES AND THE POSTMODERNISTS

This essay advocates dual-inheritance theory for the renewal of Religious Studies. Not by Genes Alone , by Peter J. Richerson and Robert Boyd (2005), presents this approach in an admirably clear manner. To make my case, I survey the development of Religious Studies since the Enlightenment, with special attention to the American context. The historical survey brings us to the dawn of the twenty-first century, where Religious Studies is often unnecessarily limited to sui generis Religious Studies and its postmodern critics. Neither approach engages regnant Darwinian theoretical frameworks of gene-culture coevolution productively. In this context, I situate the contributions of dual-inheritance theory as presented by Richerson and Boyd and offer examples of its utility for progress in Religious Studies, its ability to open cooperation across disciplinary boundaries, and its salutary demystification of religion as a culturally unique and coherent phenomenon. I conclude by addressing concerns scholars of religion might entertain regarding the issue of reductionism and how an emergent science of religion might contribute to the traditional concerns of religion-and-science dialogue as it has evolved in the English-speaking context.     

SOME WAYS EMERGING ADULTS ARE SHAPING THE FUTURE OF RELIGION AND SCIENCE

This article addresses how the field of religion and science will change in the coming decades by analyzing the attitudes of emerging adults (ages 18–30). I first present an overview of emerging adulthood to set the context for my analysis, especially highlighting the way in which emerging adults find themselves “in between” and in an “age of possibilities," free to explore a variety of options and thus often become “spiritual bricoleurs." Next, I expand on how a broadening pluralism in emerging adult culture changes both the conversation of “religion and science,” on one hand, and the locus for their interaction on the other. In the third section, I address the question of whether there exists a consensus view of how to relate religion and science. Paradoxically, though 18–30‐year‐olds perceive that there is conflict between science and religion, they personally endorse collaboration or independence. Finally, I draw conclusions for practitioners and theorists.     

THE DEMOCRATIC ROOTS OF OUR ECOLOGIC CRISIS: LYNN WHITE,BIODEMOCRACY, AND THE EARTH CHARTER

Although Lynn White, jr. is best known for the critical aspects of his disputed 1967 essay, “The Historical Roots of Our Ecologic Crisis,” this article combines archival research and findings from his lesser‐known publications in an attempt to reconcile his thought on democracy with the Earth Charter and its assertion that “we are one human family and one Earth Community with a common destiny” (2000, Preamble). Humanity is first and foremost, White believed, part of a “spiritual democracy of all God's creatures” in which humans and nonhumans should treat each other with mutual compassion and courtesy. It is argued that the Christian, animal‐inclusive “biodemocracy” envisioned by White is both compatible with, and potentially in conflict with, the tenets of the Earth Charter. This article also considers further implications of these findings for the larger fields of ecotheology and religion and ecology.     

MAKING SPACE FOR THE METHODOLOGICAL MOSAIC: THE FUTURE OF THE FIELD OF SCIENCE-AND-RELIGION

This article is a response to Josh Reeves's recent book Against Methodology in Science and Religion: Recent Debates on Rationality and Theology that welcomes Reeves's proposal for an anti-essentialist future for the field of science-and-religion, particularly because it has the potential to move the field beyond current, well-worn methods: the dominance of Christian theology and doctrine, the importance of credibility strategies, and the dependence upon philosophical discourses. Reeves’ proposal has the potential to open the science-and-religion field to other topics, problems, and methods, such as studying lived science-and-religion. One way of doing this is to study popular culture and its artifacts such as literature, which portrays a co-mingling of religion and science at the level of day-to-day experiences and practices of characters. For at the level of lived experience, religion and science are not well-defined disciplines neatly compartmentalized into separate academic departments.     

THEORIZING RELIGION AND QUESTIONING THE FUTURE OF ISLAM AND SCIENCE

Will there be any joint future for science and Islam? Although such questions have recently received considerable attention, more basic questions are often ignored. This article aims at addressing some of those more basic questions through exploring the assumptions that underlie different possible understandings of the question about the future of Islam and science. By investigating the relation between conceptualizations of religion and the question about the future of Islam and science, it will be argued that different understandings of the concept of religion (i.e., whether it denotes real objects, whether it is universal, and whether it is belief centered) lead to extremely different readings of the question. Besides, it will be argued that different answers to the question about the future of Islam and science can be understood in terms of the inference to best theological explanation; thus, the criteria that one assumes for the best theological explanation result in different criteria for evaluation of the answers.     

THE FUTURE OF THE BUDDHIST PAST: A RESPONSE TO THE READERS

I respond to comments offered by Peter Harrison and Thupten Jinpa on my book Buddhism and Science: A Guide for the Perplexed (2008). I report briefly on the reception of the book thus far and provide a summary of its contents before responding individually to the essays of Harrison and Jinpa.     

ON THE NORMATIVE SIGNIFICANCE OF THE AIMS OF RELIGIOUS PRACTICE

During the last decades it has been common to assert—especially in the field of science and religion—that the aims characteristic of religious practice determine the norms we should employ when evaluating its normative status. However, until now, this issue has not been properly investigated by paying attention to contemporary metanormative research. In this article, I critically examine how different popular theories of normativity relate to the proposed normative significance of the aims characteristic of religious practice. I argue that whether or not, and in what way exactly, the aims characteristic of religious practice are normatively significant is highly dependent both on controversial issues concerning the nature of religion, and on a number of controversial metanormative issues.     

ASSESSING THE FIELD OF SCIENCE AND RELIGION: ADVICE FROM THE NEXT GENERATION

The field of science and religion is undergoing a transition today requiring assessment of its past movements and identifying its future trajectories by the next generation of science and religion scholars. This essay provides such assessment and advice. To focus efforts on the past, I turn to Ian Barbour's own stock taking of the field some forty years ago in an essay entitled “Science and Religion Today” before giving some personal comments where I argue that much of the field has traditionally focused on the conversation between Christianity and the natural sciences. At present, however, we are beginning to see that the future of the conversation lies beyond the dialogue between the natural sciences and Christianity. I suggest that the future dialogue will and ought to expand in several directions: (1) into non‐Christian religions and theology, (2) into the human sciences, (3) into science and technology Studies, and (4) into the humanities more broadly.     

RELIGION AND SCIENCE THROUGH THE AGES: RESPONSE TO MARANGUDAKIS

Abstract This paper is in response to an article by Professor Marangudakis in Zygon in which he presented a “grand narrative” that predicted the coming of a new “axial age” (Marangudakis, 2012). In his article, Marangudakis criticized parts of my article in Zygon, “Athens, Jerusalem and the Arrival of Techno‐Secularism” (Caiazza, 2005). Two issues separate us: first, whether the Athens/Jerusalem dilemma can or should be overcome in a new axial age, and second, how benign future technological developments will be. Marangudakis thinks that the Athens/Jerusalem dichotomy will be overcome, whereas I think that the dichotomy should and will persist in future ages. I am suspicious of the future effects of current technologies, since they give political elites increased control over the individual, while Marangudakis generally applauds the new technologies (especially biotechnology). The Athens/Jerusalem dichotomy arises as an inevitable part of monotheistic religious belief.     

RETHINKING THE SECULAR: SCIENCE,TECHNOLOGY, AND RELIGION TODAY

Abstract. Contemporary tensions between science and religion cannot simply be seen as a manifestation of an eternal tension between reason and revelation. Instead, the modern secular, including science and technology, needs to be seen as a distinctive historical phenomenon, produced and still radically conditioned by the religious history of the West. Clashes between religion and science thus ought to be seen fundamentally as part of a dialogue that is internal to Western religious history. While largely agreeing with Caiazza's account of the “magical” understanding of technology, I suggest that this needs to be seen as part of a more fundamental drift in religion and culture away from canonical meanings to more “indexical,” pragmatic ones—but also that technology is still inflected by soteriological meanings that were coded into modern technology at its very inception in the early modern period. I conclude by arguing that a recognition of science and technology's grounding in Western religious history can make possible a more fundamental encounter with religion.     

WHY WE SHOULD CARE ABOUT EVOLUTION AND NATURAL HISTORY

Historians play it safe. Complex issues are dissected while analytical distance keeps stakeholders at bay. But the relevance of historical research may be lost in caution and failure to engage with a wider audience. We can't afford that. We have too much to offer and too much at stake. We need to take the discussion of science and religion beyond our own professional circles. Peter Harrison's The Territories of Science and Religion gives us an opportunity to do so. We can use his book to understand why people consistently get the relation wrong. However, we need to take the next step ourselves, involve historians in the common academic goal, across disciplines, to make sense of the world around us and make that combined knowledge truly useful. Evolution and natural history might help to that effect.     

PHILOSOPHY AND THE STUDY OF ITS HISTORY

Abstract: This article's goal is to outline one approach to providing a principled answer to the question of what is the proper relationship between philosophy and the study of philosophy's history, a question arising, for example, in the design of a curriculum for graduate students. This approach requires empirical investigation of philosophizing past and present, and thus takes philosophy as an object of study in something like the way that contemporary (naturalistic) philosophy of science takes science as an object of study. This approach also requires articulating a sense in which philosophy might make, or might have made, progress.     

A GENERALIZED CONCEPTION OF TEXT APPLIED TO BOTH SCIENTIFIC AND RELIGIOUS OBJECTS

Abstract. The idea of a text is reviewed and reconstructed to facilitate the application of concepts of interpretation to the objects analyzed in the natural sciences, as well as to objects analyzed in religion and literature. Four criteria—-readability, formality, material transcendence, and retrievability—-are proposed as the basis for a generalized conception of text. Objects in both religion and science, not previously thought to be texts, are shown to be included in the new definition and therefore to be potential subjects of developing methods of interpretation.     

GENETIC AND REPRODUCTIVE TECHNOLOGIES IN THE LIGHT OF RELIGIOUS DIALOGUE

Since the gene splicing debates of the 1980s, the public has been exposed to an ongoing sequence of genetic and reproductive technologies. Many issue areas have outcomes that lose track of people's inner values or engender opposing religious viewpoints defying final resolution. This essay relocates the discussion of what is an acceptable application from the individual to the societal level, examining technologies that stand to address large numbers of people and thus call for policy resolution, rather than individual fiat, in their application. A major source of guidance is the “Genetic Frontiers” series of professional dialogues and conferences held by the National Conference for Community and Justice from 2002 to 2004. Genetic testing, human gene therapy, genetic engineering of plants and animals, and stem cell technology are examined. While differences in perspective on the beginning of life persist, a stepwise approach to the examination of genetic testing reveals areas of general agreement. Stewardship of life, human co‐creativity with the divine, and social justice help define the bounds of application of genetic engineering and therapy; compassionate care plays a major role in establishing stem cell policy. Active, sustained dialogue is a useful resource for enabling sharing of religious values and crystallization of policies.     

ATHENS,JERUSALEM, AND THE ARRIVAL OF TECHNO‐SECULARISM

Abstract. 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, and science has been attacked from the left as a source of objective knowledge. However, technology, not science, has displaced religious belief, a phenomenon I call techno‐secularism. Robert Coles's suggestion that secularism is a form of doubt inevitably attached to religious belief, and William James's reduction of religious experiences to psychological states, evaluating them according to their “cash value,” are unhelpful. Technology enables us to remake our environment according to our wishes and has become a kind of magic that replaces not just revealed religion but also theoretical science. Techno‐secularism has an ethical vision that focuses on healthful living, self‐fulfillment, and avoiding the struggles of human life and the inevitability of death.