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As much as Robert Bellah's final work, Religion in Human Evolution, has been studied and dissected, no critic underlined the importance of psychoanalysis for its main argument and its theoretical framework. The paper shows the influence exerted by a controversial interpreter of Freud, Norman O. Brown, on Bellah's ideas, intellectual profile, and writing style in the late‐1960s and early 1970s. While in search for a new intellectual voice, Bellah was struck by Brown's work and began to make intensive use of his book, Love's Body, both in his teaching and in his research of the early 1970s, during his so‐called "symbolic realism" period. While Bellah abandoned Brown's ideas and style in the mid‐1970s, some of the basic intuitions he had during that period still survived as one of the major theoretical intuitions of Religion and Human Evolution. [ABSTRACT FROM AUTHOR]

Recent media portrayals link climate change skepticism to evolution skepticism, often as part of a larger "antiscience" tendency related to membership in conservative religious groups. Using national survey data, we examine the link between evolution skepticism and climate change skepticism, and consider religion's association with both. Our analysis shows a modest association between the two forms of skepticism along with some shared predictors, such as political conservatism, a lack of confidence in science, and lower levels of education. Evangelical Protestants also show more skepticism toward both evolution and climate change compared with the religiously unaffiliated. On the whole, however, religion has a much stronger and clearer association with evolution skepticism than with climate change skepticism. Results contribute to scholarly discussions on how different science issues may or may not interact, the role of religion in shaping perceptions of science, and how science policy makers might better channel their efforts to address environmental care and climate change in particular. [ABSTRACT FROM AUTHOR]

Eusociality is the most successful animal social system on earth. It is found in many social insects, a few crustacean species, and only three vertebrates: two African naked mole rats and human beings. Eusociality, so unusual for a vertebrate, is one of main factors leading to human beings becoming the most successful land vertebrate on earth by almost any measure. We are also unique in being the only land vertebrate with religions. Could the two be related? This article will present evidence, illustrated primarily with Judaism and Christianity, that these two seemingly unrelated social systems - eusociality and religion - that correlate temporally in our evolution, are possibly related. Evidence will also be presented that a (mostly) non-reproducing exemplar caste of celibate clergy was a eusocial-facilitating aspect of religion in western social evolution. [ABSTRACT FROM AUTHOR]

Cognitive approach towards the study of religion is a good and promising way. However, I think that this approach is too narrow and it would be better to use some basic concepts of CSR as a starting point for further, not cognitive explanation of religious. I suppose that religious beliefs should be explained also by their pragmatic functions because they were probably always associated with some pragmatic purposes at the group or at the individual levels. To develop further this last approach, the good explanatory way is the evolutionary study of religion. [ABSTRACT FROM AUTHOR]

'Darwin was wrong' was a headline that made news around the world in March 1956. Johannes Hürzeler, a Swiss palaeontologist, had just made public his theory that Oreopithecus bambolii , a fossil thus far classified as an extinct Old World monkey, was in fact a 12-million-year old hominid. That was 10 million years (!) older than the oldest hominids accepted at the time. Two years later he unearthed a complete skeleton of Oreopithecus in Italy. The echo of this discovery in the media was enormous yet the newspaper coverage in different western countries followed distinctive patterns. This paper will show these differences and point out possible explanations that go far beyond scientific disagreement. It will be argued that the press is a privileged source for comparing simultaneous reactions to the same scientific fact around the globe and for helping us discover national and supranational patterns of scientific discourse while linking them to their contexts. This paper also highlights the role of the news pieces as 'supports of knowledge.' Just like bones or scientific articles, news items circulate prompting in turn the circulation of other 'supports of knowledge' such as fossil remains or scientists. [ABSTRACT FROM AUTHOR]

In this essay I argue that Irenaeus of Lyons' account of sin and the Fall is mistakenly championed. In the first place, Irenaeus' actual account does not fit the description of what many call “Irenaean”. In the second place, Irenaeus' actual account of sin and the Fall is no more adequate to the problems posed by modern evolution than Augustine's. However, all is not lost, for, while an “Irenaean” account bears little resemblance to Irenaeus of Lyons' account, it is remarkably similar to Friedrich Schleiermacher's; and, though Irenaeus' account is not plausible in light of evolution, Schleiermacher's is. Advocates of a developmental account of the origins of sin have a genuine resource in Schleiermacher. [ABSTRACT FROM PUBLISHER]

The Scopes trial (1925) fuelled discussion in the United States on the social and political implications of Darwinism. For the defenders of the 1925 Tennessee law – which prohibited the teaching of Darwinism in schools – Darwinism was, amongst other things, responsible for the German militarism which eventually led to the First World War. This view was supported by İsmail Fennî, a late Ottoman intellectual, who authored a book immediately after the trial which aimed to debunk scientific materialism. In it, he claimed that Darwinism blurred the distinction between man and beast and thus destroyed the foundations of morality. However, despite his anti-Darwinist stance, İsmail Fennî argued against laws forbidding the teaching of Darwinism in schools, and emphasized that even false theories contributed to scientific improvement. Indeed, because of his belief in science he claimed that Muslims should not reject Darwinism if it were supported by future scientific evidence. If this turned out to be the case, then religious interpretations should be revised accordingly. This article contributes to the literature on early Muslim reactions to Darwinism by examining the views of İsmail Fennî, which were notably sophisticated when compared with those of the anti-religious Darwinist and anti-Darwinist religious camps that dominated late Ottoman intellectual life. [ABSTRACT FROM PUBLISHER]

Evolution is fundamental to biology and scientific literacy, but teaching high school evolution is often difficult. Evolution teachers face several challenges including limited content knowledge, personal conflicts with evolution, expectations of resistance, concerns about students' conflicts with religion, and curricular constraints. Evolution teaching can be particularly challenging for student teachers who are just beginning to gain pedagogical knowledge and pedagogical content knowledge related to evolution teaching and who seek approval from university supervisors and cooperating teachers. Science teacher educators need to know how to best support student teachers as they broach the sometimes daunting task of teaching evolution within student teaching placements. This multiple case study report documents how three student teachers approached evolution instruction and what influenced their approaches. Data sources included student teacher interviews, field note observations for 4-5 days of evolution instruction, and evolution instructional artifacts. Data were analyzed using grounded theory approaches to develop individual cases and a cross-case analysis. Seven influences (state exams and standards, cooperating teacher, ideas about teaching and learning, concerns about evolution controversy, personal commitment to evolution, knowledge and preparation for teaching evolution, and own evolution learning experiences) were identified and compared across cases. Implications for science teacher preparation and future research are provided. [ABSTRACT FROM AUTHOR]

This research note presents the results of a content analysis of 234 letters to the editors that discuss evolutionary theory and were published in American newspapers. We find that letters to the editor both support and hinder the cause of teaching evolutionary theory in American secondary schools. On the one hand, anti-evolutionary theory messages are marginalized in the letters section. This marginalization signals a low level of legitimacy for creationism. It might also contribute to the sense of tension that sustains creationist identities. On the other hand, relatively few letters explicitly note the fact that scientists or the scientific community accept evolution. Interestingly, the obscuration of the scientific community’s support for evolutionary theory occurs both in letters supporting and opposing evolutionary theory. [ABSTRACT FROM PUBLISHER]

Clash narratives relating to evolutionary science and personal belief are a recurrent theme in media or public space discourse. However, a 2009 British Council poll undertaken in 10 countries worldwide shows that the perception of a necessary clash between evolutionary worldviews and belief in a God is a minority viewpoint. How then does the popular conception that there is an ongoing conflict between evolution and belief in God arise? One contributing factor is the framing and categorization of creationism and evolutionism within large-scale surveys for use within media campaigns. This article examines the issue framing within four polls conducted in the United Kingdom and internationally between 2008 and 2013. It argues that by ignoring the complexity and range of perspectives individuals hold, or by framing evolutionary science as atheistic, we are potentially creating ‘creationists’ − including ‘Islamic creationists’ − both figuratively and literally. [ABSTRACT FROM PUBLISHER]

Darwin's theory of evolution has been the cause of great distress and the subject of intense and constant debates among Jews, Christians and Muslims. The article analyzes why and how Sunni Muslim-Arab modernist-apologetic scholars, whose approach emphasizes the compatibility of Islam with empirical sciences, shifted from reluctantly reconciling the theory of evolution with the Qur'an in the late nineteenth and early twentieth centuries to rejecting Darwin as a fabricator and describing his theory as a Christian aberration in the late twentieth and early twenty-first centuries. Through a comparative survey that focuses on the works of Ḥusayn al-Jisr (d. 1909), Muḥammad Rashīd Riḍā (d. 1935), Muḥammad al-Ghazālī (d. 1996), Yūsuf al-Qaraḍāwī (b. 1926) and Muḥammad ʿImāra (b. 1931), the article suggests that this shift corresponded with changes in the American anti-evolutionist discourse, and that, while contemporary modernist-apologetic literature casts Darwin as illegitimate, it does not close the door to a future acceptance of the theory of evolution. [ABSTRACT FROM PUBLISHER]

How to reconcile the theory of evolution with existing religious beliefs has occupied minds since Darwin's time. The majority of the discourse on the subject is still focused on the Darwinian version of evolutionary theory, or at best, the mid-twentieth century version of the Modern Synthesis. However, evolutionary thought has moved forward since then with the insights provided by the advent of comparative genomics in recent decades having a particularly significant impact. A theology that successfully incorporates evolutionary biology needs to take such developments into account, because range of truly viable options among the many versions of theistic evolution that have been proposed in the past may narrow down when this is done. Here I present these previously underappreciated strains of contemporary evolutionary thought and discuss their potential theological impact. [ABSTRACT FROM AUTHOR]

Present knowledge of evolutionary history challenges traditional concepts of the Christian salvation history. In order to overcome these challenges, theology needs to articulate a wider, more open and more universal approach to the understanding of God's salvific action. One way of doing this is to employ the notion of 'deep incarnation' suggested by Danish theologian Niels Henrik Gregersen. His suggestion may also blur the lines that mark a sharp distinction between the history of creation and the history of salvation, in a way that safeguards some of the basic tenets of classical theology. [ABSTRACT FROM AUTHOR]

This exploratory study outlines the perceptions of four Muslim graduate students regarding Islam and its influence on their approach to the teaching and learning of science. All of the four interviewees were enrolled in science related programmes at a Midwestern US university. The interview responses were evaluated both within the frame of the Islamization of science and Ian Barbour's (When science meets religion: enemies, strangers, or partners?, Harper, San Francisco, classification, which is based on four categories; conflict, independence, dialogue, and integration. Interviews were semi-structured and the data analyzed using a framework of typological and interpretive approaches (Hatch in Doing qualitative research in education settings, State University of New York Press, New York, ). The interview findings show that Barbour's classification is a useful tool for categorizing perceptions. However, these perceptions may fall into more than one category. A surprising side effect was the misinterpretation and misuse of constructivism as well as the notion of a scientific theory as ways to negate the theory of evolution, and promote the teaching of intelligent design. These misinterpretations and misuses occur because there is the belief that the interaction between science and religion in daily life is considered part of the cultural setting in Islamic countries, which is what students bring to the table, as well as the notion that reality can only be found in the Qur'an. [ABSTRACT FROM AUTHOR]

The staying power of creationist objections to evolution needs explanation. It depends on the use of "blood" language. Both William Jennings Bryan and, a century later, Ken Ham connect evolution with the blood of predation and the blood of apes, and both also connect evolution with the blood of atonement. Drawing on Mary Douglas and Bettina Bildhauer, I suggest that blood becomes important to societies that image the social body on the human body. Blood reveals the body as porous and vulnerable and therefore needing social work to be constructed as whole and bounded. Blood is the place where society conducts this work. I conclude that blood language is ineliminable from Christian discourse and indeed from discourses that model the social on the individual body. The solution, I suggest, is not to avoid the language of blood, but to continue to use it in ways that broaden its focus from human sin to human and animal suffering. [ABSTRACT FROM AUTHOR]

Creationism is a worldview that does not accept the undirected formation and development of life but requires intelligent (supernatural) intervention. We analyzed texts representing Young Earth creationism (YEC) and intelligent design (ID) for their theological content and implications by assessing their position in central issues of systematic theology. YEC proponents emphasize the young age of the Earth and the necessity of literal interpretation of Genesis as prerequisites for the Fall and redemption. ID accepts the geological age of the planet, but requires intervention during evolution. YEC maintained the traditional characteristics of the Christian God (omnipotence, omniscience, benevolence), while some ID authors refused to speculate on the nature of the alleged designer. YEC authors utilized reinterpretation of scientific data as evidence for creation and to legitimize their belief in the historicity of Genesis. This could be regarded a form of scientism. YEC theodicy concentrated on the Fall as the cause of evil and the eschatological resolution of suffering. In contrast, ID proponents attempted to solve theodicy by compensated benefits of, e.g., pain. ID did not take a clear stand regarding salvation and ecclesiology, but YEC authors considered the acceptance of evolutionary theory and Christian faith to be mostly inconsistent. YEC doctrine differed from major Christian denominations by accepting scientific evidence as a proof for the historicity of Genesis and showed signs of exclusivity regarding evolutionary proponents. In ID, no satisfactory theodicy could be observed and some ID theorists could be classified as agnostics because of doubting the identity of the designer and by limiting God's omnipotence and benevolence. Both YEC and ID demonized evolutionary theory and its proponents. Creationism seems to be on its way to becoming a new kind of denomination or an emerging novel religion. [ABSTRACT FROM PUBLISHER]

This study explores whether the religious background of students affects their opinions about and attitudes to engaging with scientific explanations of the origins of the universe and of life. The study took place in four English secondary schools representing three different contexts (Christian faith-based; non-faith with majority Muslim catchment; and non-faith, mixed catchment). It comprised questionnaires and focus groups with over 200 students aged 14–16, supplemented by teacher interviews. The analysis approach was informed by grounded theory and resulted in the development of an engagement typology, which has been set in the context of the cross-cultural border crossing literature. It divides students into categories depending on both the nature and amount of engagement they were prepared to have with the relationship between science and religion. The model takes into account where students sit on four dimensions. These assess whether a student's preferred knowledge base is belief-based or fact-based; their tolerance of uncertainty (do they have a need for resolution?); their open mindedness (are they unquestioning or inquiring?); and whether they conceptualise science and religion as being in conflict or harmony. Many Muslim students resisted engagement because of conflicting religious beliefs. Teachers did not always appreciate the extent to which this topic troubled some students who needed help to accommodate clashes between science and their religious beliefs. It is suggested that increased appreciation of the complexity represented by their students can guide a teacher towards an appropriate approach when covering potentially sensitive topics such as the theory of evolution. [ABSTRACT FROM PUBLISHER]

The possibility of complicated dynamic behavior driven by nonlinear feedbacks in dynamical systems has revolutionized science in the latter part of the last century. Yet despite examples of complicated frequency dynamics, the possibility of long-term evolutionary chaos is rarely considered. The concept of 'survival of the fittest' is central to much evolutionary thinking and embodies a perspective of evolution as a directional optimization process exhibiting simple, predictable dynamics. This perspective is adequate for simple scenarios, when frequency-independent selection acts on scalar phenotypes. However, in most organisms many phenotypic properties combine in complicated ways to determine ecological interactions, and hence frequency-dependent selection. Therefore, it is natural to consider models for evolutionary dynamics generated by frequency-dependent selection acting simultaneously on many different phenotypes. Here we show that complicated, chaotic dynamics of long-term evolutionary trajectories in phenotype space is very common in a large class of such models when the dimension of phenotype space is large, and when there are selective interactions between the phenotypic components. Our results suggest that the perspective of evolution as a process with simple, predictable dynamics covers only a small fragment of long-term evolution. [ABSTRACT FROM AUTHOR]

Most contemporary theologians have distanced themselves from views that identify the image of God with a capacity or a set of capacities that humans have. This article examines three arguments against the structural view and finds them wanting. The first argument is that the structural view entails mind/body dualism and dualism is no longer viable given neuroscience and contemporary philosophy. Against this, I argue that contemporary forms of dualism are able to circumvent such worries and are at least prima facie plausible. The second claim is that structural views end up disvaluing the human body and our relatedness. Here, I argue that neither the structural view nor dualism has such consequences. The third issue consists of various evolutionary worries that have to do with the lack of a clear-cut boundary between human capacities and the capacities of nonhuman animals. As a response, the article argues that although there might not be a clear-cut set of capacities that all humans share, we could still have a notion of human distinctiveness that is sufficient for the structural image of God. [ABSTRACT FROM AUTHOR]

I scrutinize the ideas and works of the Turkish religious leader and author Adnan Oktar/Harun Yahya. I argue for a new definition of Yahya as the representative of what I call theoscientography, proposing to study his work according to such a model rather than in the light of his 'Islamic creationism' [ABSTRACT FROM AUTHOR]

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The writings of two twentieth-century New York-based religious thinkers, Mordecai Kaplan and Hans Jonas, shared a common concern to find an alternative approach to the problem of evil in general and to the religious challenge of the Shoah in particular. For Kaplan, the founder of Reconstructionist Judaism, it was possible to draw upon his already well-developed, scientifically augmented (or inspired) revisions of the Jewish religion and the Jewish God. For the philosopher of technology, Jonas, the revisions to the traditional categories of Jewish theology arguably followed from his struggle to make some kind of moral sense of the Holocaust in the light of his interest in the biological emergence of selfhood. At the heart of the revisions of each, however, was a kind of cosmic evolutionism that necessitated an understanding of the origins of human ethics from an evolutionary perspective. While neither could be said to have demonstrated an intimate understanding of Darwinian theory (this is especially true of Kaplan), both viewed themselves as critically engaged with it and sought to utilize Darwin in offering accounts of a genocidal world that were neither entirely naturalistic nor entirely supernatural. [ABSTRACT FROM AUTHOR]

Scientific knowledge often appears to contradict many students' religious beliefs. Indeed, the assumptions of science appear contradictory to the metaphysical claims of many religions. This conflict is most evident in discussions of biological evolution. Teachers, in attempts to limit the controversy, often avoid this topic or teach it superficially. Recently, there has been a political effort to teach to the controversy—which some see as a way of introducing religious explanations for biological diversity into science classrooms. Many science educators reject this approach, insisting that teachers limit classroom discussions to science alone. This science only approach leaves the negotiation of alternative knowledge frameworks to students, who are often ill-prepared for such epistemological comparisons. To support students' understanding of science while maintaining their religious commitments, this article explores the utility of emphasizing the boundaries of scientific knowledge and the need to support students in their comparison of contradictory knowledge frameworks. [ABSTRACT FROM AUTHOR]

Religious studies assumes that religions are naturally occurring phenomena, yet what has scholarship uncovered about this fascinating dimension of the human condition? The manifold reports that classical scholars of religion have gathered extend knowledge, but such knowledge differs from that of scientific scholarship. Classical religious studies scholarship is expansive, but it is not cumulative and progressive. Bucking the expansionist trend, however, there are a small but growing number of researchers who approach religion using the methods and models of the life sciences. We use the biologist's distinction between 'proximate' and 'ultimate' explanations to review a sample of such research. While initial results in the biology of religion are promising, current limitations suggest the need for greater collaboration with classically trained scholars of religion. It might appear that scientists of religion and scholars of religion are strange bedfellows; however, progress in the scholarly study of religions rests on the extent to which members of each camp find a common intellectual fate. [ABSTRACT FROM AUTHOR]

Religion and the New Atheism: A Critical Appraisal brings together scholars from a variety of disciplines (religious studies, sociology of religion, sociology of science, philosophy and theology) in order to critically engage with so-called 'new atheism'. The study is a collection of essays that not so much gives primacy to discrediting the limited scholarship of new atheist literature (although there is plenty of powerful critique to be found in its pages) but demonstrates where we can place new atheism in relation to generally more informed and intellectually rigorous debates about religion and atheism. This review essay examines their powerful arguments and briefly introduces possible Bhaskarian, Hegelian and Darwinian-Marxian contributions to the case against new atheism. [ABSTRACT FROM AUTHOR]

The primary purpose of this essay is to review Nidhal Guessoum's Islam's Quantum Question from a perspective outside Muslim tradition. Having outlined the main contours and contentions of the book, general issues are raised concerning the reconciliation of religious belief with the sciences. Comparisons are drawn between the resources available to Christian and Muslim cultures for achieving reconciliation, with particular reference to scriptural exegesis and natural theology. Speculative questions are then raised concerning possible differences between the Christian and Islamic experience and whether these may shed any light on the facilitation in Europe of an enduring scientific movement. [ABSTRACT FROM AUTHOR]

The apparent contradictory relationship between Islam and evolution is important because it has been cited as an example of contradiction between religion and science by both thinkers in the West and Muslims. Muslim scholars and scientists mainly disagree with evolution's legitimacy. Islam's Quantum Question by Nidhal Guessoum is a unique narrative providing in one of its first chapters an overview of evolution from neo-Darwinists to creationists, including the views of scholars throughout Islamic history. Guessoum then proceeds to advocate for evolution. Drawing from Nidhal Guessoum's work, I highlight the reasons why there is an apparent contradiction between Islam and science-and, in particular, Islam and evolution-which include lack of freedom of thought and misinterpretation of the Qur'an. In doing so, I suggest setting the stage for a new Einsteinian theory of evolution, which involves the dimension of time and human cognition. [ABSTRACT FROM AUTHOR]

Islam's Quantum Question by Nidhal Guessoum offers a sophisticated approach to reconciling the results of modern science with Islamic tradition. The book provides a valuable critique of existing literature on Islam and science and advocates the promotion of good science and science education in the Muslim world. A central tension in the book revolves around Guessoum's efforts to promote a version of theistic science, while at the same establishing a clear boundary for science and scientific methodology. Although the latter works very well, the project of theistic science presented in the book is, at the very least, contentious. However, Islam's Quantum Question is a milestone in the literature on Islam and science and should be valuable for anyone interested in the search for meaning in both science and religion. [ABSTRACT FROM AUTHOR]

This article examines several fatwās by the important Muslim reformer Muḥammad Rashīd Riḍā. It treats these fatwās as part of a broader Arabic debate on “materialism” at the end of the nineteenth and the beginning of the twentieth century. In this context, Riḍā's fatwās on materialism illustrate the changing nature of Islamic religious authority in this period, as new kinds of knowledge became available to new kinds of readers. [ABSTRACT FROM PUBLISHER]

The present essay focuses on the figure of Maurice Bucaille and on his contribution to the discourse on Islam and science. Its purpose is twofold. First of all, it aims to provide the reader with a concise map of the ideas of the French author, reconstructing their core and their interrelations. Furthermore, it aims to question what I define as 'the apparent naivety' of Bucaille's work, a reason why he can sometimes be too easily dismissed, by pinpointing a number of original features of his intellectual activity. My argument is that Bucaille deserves more attention for two good reasons: firstly, because of the influence that he de facto exerts on Muslim societies, secondly, because of some highly specific characteristics of his discourse. Such features not only distinguish his contribution from analogous ones, but also give rise to interpretative questions, which have as yet been either overlooked or unsatisfactorily addressed. Closely connected to this thesis is the idea that Bucaille's work constitutes a good starting point for a discussion amongst scholars of different disciplines and from different cultural backgrounds. The first section reconstructs Bucaille's life and works. The second section focuses on his method and ideas regarding science. The third section is devoted to Bucaille's conclusions following his study of the Bible and the Qur'an, and therefore deals more closely with the core of his ideas. The fourth section covers Bucaille's complementary criticism of the theory of evolution. In the fifth section I examine the possible reasons behind the scant scholarly attention concerning Bucaille. In the final section I propose an interpretative model of Bucaille's figure conceived as a system of concentric spheres and I raise, for each one of them, several questions, which have so far been, in my view, insufficiently investigated, thus setting an agenda for further scholarly work. [ABSTRACT FROM AUTHOR]

The article presents a discussion of the Turkish scholars Ahmet Hamdi Akseki and Süleyman Ateş, focusing on the writings concerning the theory of evolution and its relation to the Quran. Particular focus is given to an article written by Akseki regarding the Biblical figure of Adam and writings by Ateş which examine the relationship between evolution and the Islamic religion.

The planet Earth has three major components: the solid mass, the water bodies, and the atmosphere. While the solid mass and water bodies have oxygen as the dominant element, the predominant element in the atmosphere is non-reactive nitrogen (gas). The reactive nitrogen, ammonia, nitrate, nitrous oxide, and other NO gases make up about 1% of total nitrogen in the atmosphere. The entire life on the planet Earth (both jar - rooted, i.e., plants and ajar - moving, i.e., animals including humans) has evolved and is dependent for its survival on this reactive nitrogen. The non-reactive nitrogen has, however, the major role in preventing the life on Earth from being destroyed by oxidation. [ABSTRACT FROM AUTHOR]

Charles Darwin, in his discussions with Asa Gray and in his published works, doubted whether God could so arrange it that exactly the desired contingent events would occur to cause particular outcomes by natural selection. In this paper, I argue that even a limited or neo-Leibnizian deity could have chosen a world that satisfied some arbitrary set of goals or functions in its outcomes and thus answer Darwin's conundrum. In more general terms, this supports the consistency of natural selection with providentialism, and makes 'theistic evolutionism' a coherent position to hold. [ABSTRACT FROM AUTHOR]

Objective Examine variables relating to support for science in the United States to determine whether a rejection of Darwinian evolution is related to support for government funding of science. Methods Ordinal logistic regression using questions from the 2006 General Social Survey. Results A rejection of human evolution is significantly related to support for science even after controlling for a variety of variables. Conclusion Beliefs regarding human evolution have a unique effect on attitudes regarding government support for scientific research that do not merely channel religion and/or politics. Debate today over evolutionary theory revolves around what constitutes good science. Those who reject Darwinian evolution may do so because of the messages critical of scientists and the scientific method. A possible consequence of this controversy is lower support for science. [ABSTRACT FROM AUTHOR]

The aim of this paper is to attain a philosophical evaluation of the ideas of the French author Maurice Bucaille. Bucaille formulated an influential discourse regarding the divinity of the Qur'an, which he tried to demonstrate through a comparison of some of its verses with what he defined as scientific data. With his works, which encompass a criticism of the Bible and a defense of creationism, Bucaille furthered the idea that Islam is in harmony with natural sciences, and ensured himself long-lasting fame in the Muslim world. Such ideas have found numerous followers and the description of the 'scientific miracles' of the Qur'an has turned into a popular genre. Several attempts have been made to criticize Bucaille about specific positions he holds. The thesis I develop here is that, even if Bucaille's work cannot be easily dismissed, a severe methodological shortcoming emerges through the analysis of the logic behind his claims regarding miraculous and supernatural events. Current attempts at defending the harmony between Islam and science should therefore credit Bucaille, but at the same time, be aware of the risk of inheriting his methodological flaws. In the first section, I briefly recall the works of Bucaille and his contribution to the debate on the harmony between Islam and science. In the second section, I reconstruct Bucaille's view of science and his analysis of the sacred scriptures. In the third section, I investigate how Bucaille characterizes the concept of supernatural. In the fourth section, I put forth a general evaluation of his reasoning. [ABSTRACT FROM AUTHOR]

In this study, we investigated distinctions among the diversity of religious traditions represented by Lebanese and Egyptian Muslim high school students regarding their understanding and acceptance of biological evolution and how they relate the science to their religious beliefs. We explored secondary students' conceptions of evolution among members of three Muslim sects-Sunni, Shiite, and Druze-in two cultural contexts; one in which the overwhelming majority of the population is Muslim (Egypt) and another in which there is a sizable Christian community (Lebanon). Data were collected via surveys that examined students' scientific and religious understandings of evolution among 162 Egyptian students (all Sunni Muslims; 63% females and 37% males) and 629 Lebanese students (38.5% Sunni, 38% Shiite, and 23.5% Druze; 49% females and 51% males). Additional data were collected via semi-structured interviews with 30 Lebanese students to allow triangulation of data for accuracy and authenticity. Results indicate that many Egyptian and Lebanese Muslim students have misconceptions about evolution and the nature of science which often lead to rejection of evolution. Also, Lebanese Sunni and Shiite students and Egyptian Sunni students tend to exhibit high levels of religiosity, and these students report that their religious beliefs influence their positions regarding evolution. Finally, Sunni and Shiite Lebanese students have religious beliefs, conceptions of evolution, and positions regarding evolution similar to those of Sunni Egyptian students. These conceptions and positions, however, are substantially different from those of Druze Lebanese students. [ABSTRACT FROM AUTHOR]

The article discusses the development of history of religions as a field of study from the 19th to the 21st centuries, with a focus on the evolution of its objects of study. An historical overview of the main contributors to the field is given, including German historian Max Müller and British anthropologists Edward Burnett Tylor and James Frazer. Topics mentioned include religion and culture, Protestant reformation, and evolutionary theories.

The article presents a study that examines the relationship among acceptance of evolution, religiosity and teaching preference for evolution in biology education in Turkey. It reveals how religious orientation and acceptance of evolutionary theory of preservice biology teachers can be an important factor to influence to what students will be exposed to evolutionary theory in biology courses. It notes the importance of developing a valid religiosity scale to explore attitudes of evolution.

Found in the Primeval History in Genesis, the biblical concepts of the 'image of God' and the 'knowledge of good and evil' remain integral to Christian anthropology, especially with regard to the theologoumena of 'fall' and 'original sin.' All of these symbols are remained important and appropriate descriptors of the human condition, provided that contemporary academic theological anthropology engages in constructive dialogue with the natural and social sciences. Using Paul Ricoeur's notion of 'second naïveté experience,' I illustrate the hermeneutical significance of contemporary bio-cultural or socio-biological evolutionary theory for reformulating these concepts of Christian anthropology today. [ABSTRACT FROM AUTHOR]

The purpose of this essay is to introduce a collection of five papers, originally presented at the 2009 summer conference of the International Society for Science and Religion, which explore the reception of Darwin's science in different religious traditions. Comparisons are drawn between Jewish, Christian, Islamic, and Indian responses to biological evolution, with particular reference to the problem of suffering and to the exegetical and hermeneutic issues involved. [ABSTRACT FROM AUTHOR]

Darwinism has attracted proportionately less attention from Jewish thinkers than from Christian thinkers. One significant reason for the disparity is that the theodicies created by Jews to contend with the catastrophes which punctuated Jewish history are equally suited to address the massive extinctions which characterize natural history. Theologies of divine hiddenness, restraint, and radical immanence, coming together in the sixteenth-century mystical cosmogony of Isaac Luria, have been rehabilitated and reworked by modern Jewish thinkers in the post-Darwin era. [ABSTRACT FROM AUTHOR]

Biology has been able to systematize and order its vast information through the theory of evolution, offering the possibility of a more engaged dialogue and possible integration with religious insights and emotions. Using Judaism as a focus, this essay examines ways that contemporary evolutionary theory offers room for balancing freedom and constraint, serendipity and intentionality in ways fruitful to Jewish thought and expression. This essay then looks at a productive integration of Judaism and biology in the examples of co-evolution, environmental ethics, the place of humans within nature, the relationship of mind and brains, and the ways that individual and group identity blur. [ABSTRACT FROM AUTHOR]

The introduction of English as the medium of instruction for higher education in India in 1835 created a ferment in society and in the religious beliefs of educated Indians-Hindus, Muslims, and, later, Christians. There was a Hindu renaissance characterized by the emergence of reform movements led by charismatic figures who fastened upon aspects of Western thought, especially science, now available in English. The publication of Darwin's On the Origin of Species in 1859 was readily assimilated by educated Hindus, and several reformers, notably Vivekananda and Aurobindo, incorporated evolution into their philosophies. Hindu scientists such as Jagadish Chandra Bose were also influenced by Darwinian evolution, as were a number of modern Hindu thinkers. The results of an investigation into the religious beliefs of young Indian scientists at four centers were also summarized. The view that 'what goes around comes around' appears increasingly to be open to doubt. Many educated Indians, not only Hindus, are raising more probing questions that call for deeper dialogues between science and religion, especially about what each believes it means to be truly human. [ABSTRACT FROM AUTHOR]

Augustine, and following him some major theologians of the early Christian church, noted the apparent discrepancies between the first two chapters of Genesis and suggested an interpretation for these chapters significantly different from the literal. After examining a selection of the relevant texts, we shall follow the later fortunes of this interpretation in brief outline, figuring in particular an unlikely trio: Suarez, St. George Mivart, and Thomas Henry Huxley. Moral: Darwinian theory might plausibly be construed as implementing, unawares, a suggestion from that other Christian tradition. [ABSTRACT FROM AUTHOR]