热爱科学,尊重科学,相信科学

最近看到一篇外文读物,说目前“科学”在一些年轻人的心中已面貌全非,几乎成了和世界上所有“坏的”、“罪恶的”事物相关联的词。他们认为:物理学就是原子弹;化学就是污染;生物学就是基因工程(也是罪恶的?);工业就是灰尘、油污和更大的污染。他们还把科学和灭绝人性的战争联系在一起。意大利教授鲍里尼(Paolini)也说,在他的国家里,“化学的”已经成了“有害的、有毒     

Science And Faith: New Books with the Same Scepticism

Books reviewed in this article:
Richard A. Lee Jr., Science, the Singular, and the Question of Theology
Andrew P. Porter, By the Waters of Naturalism: Theology Perplexed Among the Sciences
W. Mark Richardson, Robert John Russell, Philip Clayton, and Kirk Wegter–McNelly (eds), Science and the Spiritual Quest: New Essays by Leading Scientists
W. Mark Richardson and Gordy Slack (eds), Faith in Science: Scientists Search for Truth     

White Racial Identity: Science,Faith, and Pseudoscience

J. E. Helms's (1995b) White racial identity theory is said to resemble a pseudoscience in certain respects because its empirical support is based on the White Racial Identity Attitude Scale (J. E. Helms & R. T. Carter, 1990) in spite of consistent evidence that the instrument does not measure the constructs that the theory proposes. J. E. Helms's (1995b) la teoría racial blanca de la identidad se dice para asemejarse a un seudociencia en ciertos respeto porque su apoyo empírico se basa en la Escala Racial Blanca de la Actitud de la Identidad (J. E. Helms & R. T. Carter, 1990) a pesar de la constante evidencia que el instrumento no mide el constructo que la teoría propone.     

Imaginative Faith: Apocalyptic,Science Fiction Theory,and Theology

Abstract : Both pastors and academic theologians have struggled with the place of apocalyptic language and imagery within the modern worldview. Many have dismissed apocalyptic as escapist and have alleged that it is divorced from the political and social concerns at the heart of contemporary theology and practice. Yet, contemporary critical theorists have overcome similar suspicions about science‐fiction and now embrace it as a unique vehicle for thinking about the ills and the promise of contemporary culture. This essay suggests that within contemporary critical theory one finds useful tools for reading and using apocalyptic language and imagery as a means for engaging a world threatened by sin and violence.     

The Transition from Object Faith to Personal Faith: Transitional Subjects

In this article, I unmoor the concept of heresy from its religious, technical roots, using the metaphor heresies of the heart to depict the psychological and theological dynamics of the human proclivity to rely on the idea of Truth to alienate, depersonalize, and coerce other human beings. Using the concepts of the personal mode of existence and emotional intelligence, I define heresies of the heart as comprising (a) those emotional attitudes that involve the transformation of insecurity and anxiety into hostility and hatred toward the Other, (b) recognition and treatment of the Other as less than a person, and (c) unquestionable beliefs regarding one’s truth and the certainty of one’s innocence. Theologically, heresies of the heart signify the presence of idolatry, which is a type of bad faith that involves the use of a contingent object to contain anxiety by transforming it into hostility toward the Other.     

Models and Reality: When Science Tackles Sex

Through a discussion of the way science has been used to address intersexuality, I explore an idea about how to understand science as objective and yet influenced by social, historical, and cultural factors. I propose that the Semantic View of theories provides a means of understanding how science describes reality, and I look at the way science has been used to distinguish the sexes to provide an illustration.     

The Atheist Surge: Faith in Science,Secularism, and Atheism

This essay examines the recent publication of seven books that attack faith, belief, and religion and affirm atheism; inquires why they are appearing now; explores the meaning of atheism; and examines the history of atheism in the Western tradition. It is suggested that all people have worldviews (whether they are aware of them or not), including the atheists, and that cases can be made for most worldviews, but that no worldview can be proven to anyone who does not already affirm it. Therefore atheists are in the same situation as believers in other worldviews.     

Review of Teresa Obolevitch: Faith and Science in Russian Religious Thought

Studies in East European Thought -     

Looks and Perceptual Justification

Imagine I hold up a Granny Smith apple for all to see. You would thereby gain justified beliefs that it was green, that it was apple, and that it is a Granny Smith apple. Under classical foundationalism, such simple visual beliefs are mediately justified on the basis of reasons concerning your experience. Under dogmatism, some or all of these beliefs are justified immediately by your experience and not by reasons you possess. This paper argues for what I call the looks view of the justification of simple visual beliefs. According to the looks view, such beliefs are mediately justified on the basis of reasons concerning how the relevant things look. Unlike under classical foundationalism, under the looks view as I develop it, these reasons are public. They are public with respect to both their content and possession: with respect to content, they are not about ourselves and our experiences, and with respect to their possession, many people can have the very same looks‐related reasons.