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221.
Co‐creating knowledge takes a new approach to human phenotypic morality as a biologically based, human lineage specific (HLS) trait. Authors from very different backgrounds (anthropology and biology, on the one hand, and astronomy, philosophy, and theology, on the other) first review research on the nature and origins of morality using the social brain network, and studies of individuals who cannot “know good” or think morally because of brain dysfunction. They find these models helpful but insufficient, and turn to paleoanthropology, cognitive science, and neuroscience to understand human moral capacity and its origins long ago, in the genus Homo. An unusual narrative capturing “morality in action” takes the reader back 900,000 years, and then the authors analyze the essential features of moral thinking and behavior as expressed by early and later species on our lineage. In what has primarily been the province of philosophers to date, the authors’ morality model is presented for further scientific testing. 相似文献
222.
Ilya Gadjev 《Zygon》2017,52(2):491-515
In recent decades, advances in the life sciences have created an unprecedentedly detailed picture of heredity and the formation of the phenotype where clusters of simplistic reductionist and deterministic views and interpretations have begun to lose ground to more complex and holistic notions. The developments in gene regulation and epigenetics have become a vivid emblem of the ongoing ‘softening’ of heredity. Despite this headway, the outlook and rhetoric widely popular in the twentieth century favoring the ‘gene’ in the ‘gene?genetic plasticity?phenotype?environment’ tetrad have not been successfully tackled but continue to exist in parallel with a new, equally monochromatic, viewpoint championing genetic plasticity. An examination of epigenetics and its presentation in the public sphere, open to a conversation with the social disciplines and philosophy, could address this dichotomy and contribute to the discourse. This article outlines key biological aspects of epigenetics and discusses the language, presentation and wider resonance of this field of life science research. 相似文献
223.
Roderick Main 《Zygon》2017,52(4):1098-1122
In this article, I draw on historical and conceptual arguments to show, first, that disenchantment and the influential view of the relationship between science and religion to which disenchantment gives rise are rooted in the metaphysics of theism. I then introduce the alternative metaphysical position of panentheism and identify Jungian psychology as an important, if implicit, mid‐twentieth‐century instance of panentheistic thought. Using the example of Jungian psychology, I demonstrate how the viewpoint of panentheism undoes the implications of disenchantment for the relationship between science and religion, promoting greater opportunities for dialogue and reconciliation between science and religion. I note, however, that these closer relations may depend on understanding science and religion differently from how they are understood under disenchantment. While the original tension between science and religion is eased, another tension—between panentheistic and disenchanted understandings of science and religion—is exposed. I conclude by reflecting on some implications of this discussion for sociology. 相似文献
224.
225.
Alexandra Prince 《Zygon》2017,52(1):76-99
Between 1869 and 1879, the communal Christian group the Oneida Community undertook a pioneering eugenics experiment called “stirpiculture” in upstate New York. Stirpiculture resulted in the planned conception, birth, and communal rearing of fifty‐eight children, bred from selected members of the Oneida Community. This article concerns how the Oneida Community's unique approach to religion and science provided the framework for the creation, process, and eventual dissolution of the stirpiculture experiment. The work seeks to expand current understanding of the early history of eugenics in the United States by placing its practice more than two decades earlier than is generally considered. Additionally, this article situates the Community's leader John Humphrey Noyes as an early eugenics and social scientific thinker. Finally, the treatment provides a case study for the transitional period in mid to late nineteenth century America whereby scientific modes of epistemology were accommodated within or supplanted by theological worldviews. 相似文献
226.
Whitley Kaufman 《Zygon》2017,52(1):196-211
Physicist Sean Carroll has developed a new theory of the fundamental nature of reality, which he calls “Poetic Naturalism,” with the stated goal of developing a theory of what is real that is consistent with the findings of natural science. Carroll claims to prove that morality cannot be seen as objectively true. This essay argues that Carroll's conclusion is not convincing; there is no good reason to reject moral objectivity within a purely naturalistic worldview. 相似文献
227.
Ted Peters 《Zygon》2005,40(4):845-862
Abstract. I take up the challenge posed by John Caiazza (2005) to face down the religiously vacuous ethics of techno‐secularism. Techno‐secularism is not enough for human fulfillment let alone human flowering. Yet, communities of faith based on the Bible have a positive responsibility to employ science and technology toward divinely appointed ends. We should study God's world through science and press technology into the service of transforming our world and our selves in light of our vision of God's promised new creation. This warrants invocation of the concept of the human being as the created co‐creator developed in the theology of Philip Hefner. 相似文献
228.
A philosophical reflection on the epistemology and methodology of indigenous psychologies 总被引:1,自引:0,他引:1
Kwang-Kuo Hwang 《Asian Journal of Social Psychology》2005,8(1):5-17
In order to answer the three crucial questions (why, what and how) about the development of indigenous psychology, three levels of breakthrough need to be made, namely, philosophical reflection, theoretical construction and empirical research. The controversial issues that have occurred in the earlier development of indigenous psychology are analyzed in terms of the switch in Western philosophy of science from positivism to post-positivism. Based on this analysis, it is argued that indigenous psychologists should construct formal theories illustrating the functioning of the human mind that may be applicable to various cultures, and then use these theories to study the particular mentalities of people in a given culture with the scientific methods of empirical research. 相似文献
229.
我国医学科学技术的发展需要诺贝尔奖级研究 总被引:2,自引:0,他引:2
21世纪中国医学科学技术的发展,需要以诺贝尔奖级研究为战略目标。其实现需要定性与定量相结合的战略管理基础研究,可能较早取得突破的优先学科领域战略管理规划,世界级医学科学家为首的战略管理主体,系统有力的战略管理措施,优良的战略管理“土壤”。 相似文献
230.
Fatima Agha Al‐Hayani 《Zygon》2005,40(3):565-576
Abstract. Many question whether Islam and science can be compatible. In the first six hundred years of Islam, Muslims addressed all fields of knowledge available to them with unprecedented zeal and contributed immensely to the knowledge that became the precursor of the Renaissance in Europe. The Tatar invasion in the thirteenth century and the total destruction of Baghdad, the Muslim capital of knowledge and science, followed by the crusades, the ensuing hostility between East and West, and Western colonialism of Muslim countries led to a distrust of all knowledge emanating from the West. Such distrust closed the doors to ijtihad, a dynamic method in Islamic jurisprudence for addressing change, new demands, and new acquired knowledge, even though the Qur'an challenges Muslims to think, contemplate, understand, comprehend, and examine everything around them—tasks that bring humankind closer to God as they find methods to apply God's laws of justice and equity to the benefit of all humankind. Islam is the religion of yusr (ease) and not ‘usr (hardship). The creation of the world was for human benefit and use. Innovation for such beneficial use and application is a must. 相似文献