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Terence D. Keel 《Zygon》2019,54(1):261-279
In what follows, I first deal with some of the major philosophical objections raised against my claim that Christian thought has given us racial science. Then, I take on points of dispute surrounding my use of Hans Blumenberg's notion of reoccupation to explain the recurrence of Christian forms within modern scientific thinking. Finally, I address some historiographic issues surrounding my assessment of Johann Blumenbach and the origins of racial science.  相似文献   

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Owen Flanagan 《Zygon》2014,49(1):242-258
I provide a précis of The Bodhisattva's Brain: Buddhism Naturalized ( 2011 ), and then respond to three critics, Christian Coseru, Charles Goodman, and Bronwyn Finnigan.  相似文献   

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Lisa H. Sideris 《Zygon》2019,54(2):426-453
A set of science‐inspired cosmic narratives referred to as the Epic of Evolution and the Universe Story or, collectively, the new cosmology, proposes to bring humans closer to nature by placing us into the broader narrative of the cosmos. This article responds to commentary and critique on my book Consecrating Science: Wonder, Knowledge, and the Natural World, which critically examines these science‐based cosmic narratives and their particular and problematic modes and objects of wonder. Themes include the relationship of wonder to science and ethical engagement; the question of whether wonder, grounded in everyday sensory experience, can scale up to the level of global environmental problems; the relevance of wonder to nonideal environments and negative affects like fear or grief; and the importance of humanistic and religious studies scholarship for critiquing grand narratives of science, among other themes. I also respond to claims that my book misdiagnoses and distorts the work of the new cosmology and its claims to wonder.  相似文献   

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ABSTRACT Fish proposes that we need to elucidate what 'disjunctivism' stands for, and he also proposes that it stands for the rejection of a principle about the nature of experience that he calls the decisiveness principle. The present paper argues that his first proposal is reasonable, but then argues, in Section II, that his positive suggestion does not draw the line between disjunctivism and non-disjunctivism in the right place. In Section III, it is argued that disjunctivism is a thesis about the special nature of perceptual experience, and the thesis as elucidated here is then distinguished from and related to certain other ideas about perception, namely, direct realism and also McDowell's epistemological disjunctivism.  相似文献   

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Kocku von Stuckrad 《Zygon》2016,51(4):1067-1071
This article responds to Leonardo Ambasciano's review of The Scientification of Religion: An Historical Study of Discursive Change, 1800–2000 by Kocku von Stuckrad. It criticizes a narrative that presents naturalism and science as the ultimate system of knowledge. Contesting this rhetoric, the article underscores the plurality and hybridity of knowledge systems, which is the main topic of the book under review.  相似文献   

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Abstract. This paper offers a detailed response to “Religion and the Theories of Science” in Barbour's Gifford Lectures I. Topics include: complementarity, indeterminacy, parts and wholes, and Bell's theorem in quantum theory; metaphysical issues raised by relativity theory and thermodynamics, principally the problem of temporality and “top-down” versus “bottom—up” causality; design arguments and the origins of the universe in astronomy and creation; and God's action in the context of evolution and continuing creation. Areas of agreement and disagreement between Barbour and myself over philosophical and theological implications are presented, and endnotes indicate further areas of conversation.  相似文献   

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In “ ‘They Recognised Him; and He Became Invisible to Them’ ” (Modern Theology, Vol. 18 no. 2 April 2002, pp. 145–152), Marion uses the gospel account of the journey to Emmaus to argue that faith provides a conceptual interpretation of revelation after it has occurred. This response to Marion argues that what he describes is only a derivative sense of faith. In its primary sense, faith is hermeneutic; faith is an existential commitment that makes it possible for revelation to be made manifest. Contra Marion, revelation does not simply impose itself on us; rather, it must be actively received and recognised in the meaning‐filled world of a recipient's faith.  相似文献   

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The effects of a response prevention strategy consisting of the fading of restraint and the removal of reinforcers on nocturnal thumbsucking behavior was evaluated in four experiments. In the first experiment, nocturnal thumbsucking was restrained for approximately 1 week by having each of two boys wear a boxing glove to bed. Next they wore absorbent cotton over the thumb for 11 nights. During the last phase in this condition, they wore a fingertip bandage over the thumb for 10 to 11 nights. The response prevention package completely eliminated thumbsucking behavior in both boys. In the second experiment, the removal of reinforcers alone for nocturnal thumbsucking had little or no effect on the thumbsucking behavior of three girls whereas the later introduction of the entire package completely suppressed thumbsucking in all three girls. In the third experiment, the package was evaluated in the absence of the glove restraint condition. The results showed that the treatment package was effective in the absence of the glove restraint condition for all three children. The final experiment examined whether the package could be effective if the absorbent cotton condition was abruptly removed without using the fingertip bandage condition. The results showed the treatment to be effective with one of two boys, but not the other.  相似文献   

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