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161.
En-Chieh Chao 《Zygon》2020,55(2):286-305
This article proposes a specific kind of ontological investigation in the field of science and religion. I argue that science and religion can create distinct practices that enact multiple realities, and thus they should be seen as more than different views of the same world. By analyzing the details of scientific experiments crucial for the invention of halal stunning, I demonstrate that religion and science are both permeable to the social, the biological, and to each other, and that seemingly incommensurable realities can co-occur in the body of an animal. Here, animals’ modes of existence are interdependent with the technologies being used, and with the web of interactions that they are drawn into. In the process of inventing halal stunning, it is not so much about the same animal body that is thought about differently as it is about animals spanning across multiple, physiological, realities as they are recruited into different webs of interactions to create a new slaughter method. 相似文献
162.
The demand that epistemic support be explicated as rational compulsion has consistently undermined the dialogue between theology and science. Rational compulsion entails too restrictive a form of epistemic support for most scientific theorizing, let alone interdisciplinary dialogue. This essay presents a less restrictive form of epistemic support, explicated not as rational compulsion but as explanatory power. Once this notion of epistemic support is developed, a genuinely productive interdisciplinary dialogue between theology and science becomes possible. This essay closes by sketching how the Big Bang model from cosmology and the Christian doctrine of Creation can be viewed as supporting each other. 相似文献
163.
William E. Carroll 《Zygon》1998,33(2):271-274
Cornell College in Mount Vernon, Iowa, has established a new interdisciplinary program in science and religion. One of the features of this program is an undergraduate major in science and religion that requires substantial course work in at least one of the natural sciences as well as course work in philosophy, religion, and history. As a result of a grant from the John Templeton Foundation, Cornell College will offer a special course, God and Physics: From Aquinas to Quantum Mechanics (April 1998), and will sponsor an international symposium on creation and contemporary cosmology (April 1999). Opportunities exist for interested scholars to come to Cornell as Templeton Visiting Fellows in order to participate in these activities. 相似文献
164.
该文系作者在中国心理学会第稚届全国心理学学术大会上作的工作报告,总结了中国心理学会第六届理事会1993-1997年的工作,内容包括四个部分:1.积极开展心理学各分支学科的学术活动,促进我国心理科学巽;2.加强心理科学宣传,办好学术和科刊物,出版《中国心理科学》;3.加强与国际交往,我国心理科学开始走向世界;4.坚持民主办会原则,健全学会的组织机构,提高工作效率。 相似文献
165.
《Zygon》1998,33(1):155-164
Thomas Ryba, The Essence of Phenomenology and Its Meaning for the Scientific Study of Religion
Daniel C. Dennett, Darwin's Dangerous Idea: Evolution and the Meaning of Life
Edited by Clifford N. Matthews and Roy A. Varghese, Cosmic Beginnings and Human Ends: Where Science and Religion Meet 相似文献
Daniel C. Dennett, Darwin's Dangerous Idea: Evolution and the Meaning of Life
Edited by Clifford N. Matthews and Roy A. Varghese, Cosmic Beginnings and Human Ends: Where Science and Religion Meet 相似文献
166.
Pierluigi Barrotta 《Journal for General Philosophy of Science》1998,29(2):327-345
The paper analyses the development of some themes in the contemporary philosophy of science in Italy. Section 1 reviews the
dabate on the legacy of neopositivism. The spread of the philosophy of Popper is outlined in Section 2, with particular regard
to the problem of the vindication of induction. Section 3 deals with the debate on the incommensurability thesis, while Section
4 examines its consequences on the possible relationships between historical and epistemological studies of science. The last
section is devoted to one of the most recent trends in the Italian philosophy of science: the resumption of Aristotelian dialectics.
This revised version was published online in August 2006 with corrections to the Cover Date. 相似文献
167.
Joseph Rouse 《Journal for General Philosophy of Science》1998,29(1):71-122
This survey of major developments in North American philosophy of science begins with the mid-1960s consolidation of the disciplinary
synthesis of internalist history and philosophy of science (HPS) as a response to criticisms of logical empiricism. These
developments are grouped for discussion under the following headings: historical metamethodologies, scientific realisms, philosophies
of the special sciences, revivals of empiricism, cognitivist naturalisms, social epistemologies, feminist theories of science,
studies of experiment and the disunity of science, and studies of science as practice and culture. A unifying theme of the
survey is the relation between historical metamethodologists and scientific realists, which dominated philosophical work in
the late 1970s. I argue that many of the alternative cognitive naturalisms, social epistemologies, and feminist theories that
have been proposed can be understood as analogues to the differences between metamethodological theories of scientific rationality
and realist accounts of successful reference to real causal processes. Recent work on experiment, scientific practice, and
the culture of science may, however, challenge the underlying conception of the field according to which realism and historical
rationalism (or their descendants) are the important alternatives available, and thus may take philosophy of science in new
directions.
This revised version was published online in August 2006 with corrections to the Cover Date. 相似文献
168.
In the philosophical literature, self-deception is mainly approached through the analysis of paradoxes. Yet, it is agreed that self-deception is motivated by protection from distress. In this paper, we argue, with the help of findings from cognitive neuroscience and psychology, that self-deception is a type of affective coping.First, we criticize the main solutions to the paradoxes of self-deception. We then present a new approach to self-deception. Self-deception, we argue, involves three appraisals of the distressing evidence: (a) appraisal of the strength of evidence as uncertain, (b) low coping potential and (c) negative anticipation along the lines of Damasio’s somatic marker hypothesis. At the same time, desire impacts the treatment of flattering evidence via dopamine. Our main proposal is that self-deception involves emotional mechanisms provoking a preference for immediate reward despite possible long-term negative repercussions. In the last part, we use this emotional model to revisit the philosophical paradoxes. 相似文献
169.
Eric L. Thomas 《Theology & Science》2016,14(3):340-360
Discourse describing evolution in contemporary popular science writing often posits that humans evolved not from an ape, but from a merely ape-like or generalized primate. Contemporary fossil and genetic evidence, though, have revealed what can accurately be described as an extinct ape species as ancestral to the human lineage. The persistence of ambiguous terms in popular science writing may be interpreted as a form of anthropocentric rhetorical discourse. Nonetheless, while such discourse is often justified in terms of increasing the public understanding of science, it may also mitigate (whether consciously intended or not) religion-based resistance to evolutionary theory. 相似文献
170.
Egil Asprem 《Religion》2016,46(2):158-185
The article introduces a framework for preparing complex cultural concepts for the cognitive science of religion (CSR) and applies it to the field of Western esotericism. The research process (‘reverse engineering') rests on a building block approach that, after problematic categories have been deconstructed, seeks to reconstruct new scholarly objects in generic terms that can be operationalized in interdisciplinary contexts like CSR. A four-step research process is delineated, illustrated by a short discussion of previous work on ‘Gnosticism,' ‘magic,' and ‘religion,' before applying it to ‘esotericism.' It is suggested that the implicit scholarly objects of esotericism scholarship can be reconstituted in generic terms as concerned with processes of creating and disseminating ‘special knowledge.' Five definitional clusters are identified in the literature; these provide a basis for formulating research programs on the psychological and cognitive level, drawing on metarepresentational processes, event cognition, and psychological dispositions for altering experience. 相似文献