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A review of the following English Edited book: Akkach, Samer (2019). 'Ilm, Science, Religion and Art in Islam. Adelaide: University of Adelaide Press. 238 pp. ISBN: 978-1-925261-75-2.

This essay argues that creation-evolution debates have been more common and contentious in New Zealand’s past than many of its historians, following a progressive nationalist paradigm, have recogni...

Religion, science and government have been institutions throughout the ages that have helped us deal with fears and threats like SARS-CoV-2. However, reliance on any one of these institutions exclusively has limitations and therefore are sources of disappointments. The SARS-CoV-2 is a reminder that we can and need to blend these seemingly divergent views of science, religion and government. Each of these institutions provides ways to cope with this worldwide pandemic but they can exercise a much greater impact if they operate in unison for the common good and well-being of all.

Both science and religion are human endeavours that recruit and modify pre-existing human capacity to engage in epistemic vigilance. However, while science relies upon a focus on content vigilance, religion focusses on source vigilance. This difference is due, in turn, to the function of religious claims not being connected to their accuracy – unlike the function of scientific claims. Understanding this difference helps to understand many aspects of scientific and religious institutions.

The study analyses occurrences of Russian nouns meaning‘science’,‘religion’,‘economy’,‘politics’and‘culture’as human-like subjects. This kind of use isinterpreted as an example of a conceptualization described as PERSONIFICATION-WITH-METONYMY.On the basis of the fact that Russian examples work well intranslation into other languages, we assume that similar conceptualization ofthese abstract nouns is not completely language-dependent. The study isbased on the analysis of examples taken from Integrum, a large non-annotated Russian corpus. The large number of examples found in newspapertexts and documented both quantitatively and qualitatively suggests thatsuch non-annotated corpora can be used for studying conceptualization.

This chapter explores the relationship among science, religion, and atheism through analyses of popular television shows and their reception by atheist viewers. This chapter analyzes two dramas, House, M.D., and Bones, and one docuseries, Cosmos: A Spacetime Odyssey. It argues that television is an important site for contemporary cultural work and that the television narratives contained in these three shows constitute a “mythology of science” that is of central importance in contemporary atheist culture. The chapter identifies three tropes found in the shows: the hero scientist, the use of science to answer “religious questions,” and the myth of conflict (between science and religion).

Research shows that people in predominantly Christian cultures tend to perceive a basic tension between science and religion, which is not reflected in predominantly Muslim cultures. In this cross-cultural study comparing Christian university students in the United States and Muslim university students in the United Arab Emirates, we examined time spent in Western countries (for UAE students) or overseas (for American students) as predictors of perceived religion-science compatibility. Drawing upon the notion that science is viewed as more secular in Christianity than in Islam, we hypothesized and found that among UAE students, number of weeks per year spent in the West correlated negatively with religion-science compatibility beliefs. This relationship held even when controlling for science knowledge, suggesting that it results not from epistemological opposition to science but from an increasing exposure to the idea that science should be seen as a secular institution. Among American students, number of weeks per year spent overseas and religion-science compatibility beliefs were not associated. Implications for perceptions of science among different religious groups and in different cultural contexts are discussed.

At least as far back as the “science wars” of the 1990s, many secular humanists and rationalist intellectuals have regarded the “defense of science” as “a war on two fronts.” Scientific methods and theories are viewed not only as being attacked by religious and pseudoscientific ideas but also by postmodernist thinking. Drawing on a relational approach to research non-religion in combination with adopting a perspective of collective action, this chapter examines the ways in which different constructions of non-religious collective identities and the establishment of different relationships with diverse opponents influence the ways in which secular humanists use references to science. Kind analyzes the positioning of members of the Swedish Humanist Association in relation to their opponents in public discourse and education. In both contexts, members act as scientific experts as well as a “life stance community” and promoters of a naturalistic worldview, thereby conflicting and competing with both religious and academic actors.

South Australia’s ‘North-West Reserve’, the core of what is now Pitjantjatjara Lands, was established in 1921. It is significant for being one of the first Aboriginal reserves established specifica...

The article discusses the problem of the christian concept of the human person in theological and philosophical context, and with reference to evolutionary sciences. It was pointed out that the naturalistic evolutionism undermines the most important assumptions (especially thesis proclaiming the unique status of human in nature), which is based on christian anthropology. In this paper it was also an attempt to justify that philosophical reflection can be important in the analysis of problems located between science and religion (among others the issue of the origin, nature and destiny of man). The question about new type of christian philosophy is a challenge in theology, which will be obliged – because of the changing image of the world and man – to modify its foundations, rooted mainly in the Thomistic metaphysics so far. Besides, in the context of issues relating to the meaning of human life it indicates that there is a need to develop such a philosophy, which is based on the achievements of natural science, and would be in dialogue with the contemporary humanities.

This paper examines the relationship between science and religion in the education system of Roman-Catholic Portuguese society. In particular, we explored perceptions of the relationship between science and religion for religious education teachers. We surveyed 198 Portuguese religious education teachers about how they view science and religion. The questionnaires’ results revealed a number of similarities: religious education teachers are highly involved in religious practices and exposed to science; they perceived a compatibility between science and religion; and they have an openness to dialogue between both. They do not adhere to anti-scientific perspectives, but they simultaneously try to limit what can be explained by science. Thus, an interpretative view of dialogue and/or integration seems to best explain the perceptions of religious education teachers of the relationship between science and religion. These findings allow a space of discussion, enabling teachers to possibly foster the science-religion dialogue in their contexts of pedagogical activity. info:eu-repo/semantics/acceptedVersion

This chapter looks at the relevance of science-religion courses in the educational field, underlining the necessity of the tools in this domain in order to develop an encompassing consciousness of dialogue, meaning a consciousness of the dialogue structured on the comprehensive dimension, specific to the Ecclesial and Patristic Tradition. From this perspective it is important to avoid the prejudices given by different ideologies which have cultivated reductionist positions. To facilitate the understanding of course content, to diversify the opportunities for concrete educational application, and to offer optimal training of skills to prepare and adapt such knowledge for the different levels this chapter is structured in the synthetic manner.

Previous research has shown that children and adults express more confidence in the existence of unobservable scientific (e.g., germs), as compared to religious, phenomena (e.g., the soul). We asked if the same pattern would emerge among parents ( N = 77) and children ( N = 85) in Iran, a country with widespread commitment to religious values and beliefs. Parents expressed confidence in the existence of various scientific and religious phenomena but were more confident that scientific phenomena exist. Moreover, even though Iranian parents expressed a high valuation of both science and religion, their valuation of science was higher than that of religion. Like their parents, older children also expressed greater confidence in the existence of scientific, as compared to religious, phenomena. We conclude that with age, the kind of discourse children are exposed to elicits more confidence in the existence of scientific phenomena even in a religious society.

Nature has inspired awe throughout history, stimulating scientific study often conflicting with theology. Conflict is manifest as promotion of creationism and its euphemisms in school curricula, an...

While Egyptian mummies in fiction of the late nineteenth century and beyond are often typecast as vengeful aggressors, the earliest reanimated mummies were put to quite different purposes. These ic...

The biblical story, as a paradigm of the human psychological and spiritual odyssey, asserts an inherent union of our experience of history and God’s. In the picture that the Bible paints, this is God’s world and we live in it. The import of that centers in the reality that life for God, as Spirit, and the life of the human psyche interact, interface, or cut across each other at such a substantive or foundational level as to affect the description and definition of both our psyches and God as Spirit. To employ a meaningful and authentic theology (concept of God) requires a useful and honest anthropology (concept of humankind). To engage anthropology thoroughly and exhaustively lands one finally in theology. One must come at each with an eye to the other. The same can be said as well about the science of any other facet of the cosmos, when viewed as God’s created world.

To assess the influence of science and religion on climate change, in this chapter we analyze our national survey focused on climate change in Ecuador and find that with regard to climate change specifically, religiosity and indigenous cosmovision impact respondents’ belief in climate change. Contrary to the US-centered literature on religious beliefs and climate change in the West, religiosity and cosmovision have positive effects on climate change beliefs. Recognizing that possession of an indigenous cosmovision and a Catholic or Protestant religious identity are not incompatible, we also consider how these traits interact. In addition to being influenced by both science and religion, respondents adjust their beliefs in climate change depending on whether they were located on the nation’s extractive frontier. We also show with case studies that science, religion, and a history of extractivism all impact citizen beliefs in climate change.

This chapter is based on the findings of a series of research studies that I carried out in the area “religious beliefs and science education” with Egyptian science teachers. I begin with a brief representation of Islamic perspective of the nature of science (part one). Then I present Science teachers’ views of science and religion in Islamic context (part two). In part three, I will discuss science teachers’ cultural beliefs and serotypes of science, religion, and scientists. This is followed by discussing the impact of these religious beliefs on teachers’ pedagogical practices and views of teaching science (part four). The last part explains how professional learning programme might respond to teachers’ cultural beliefs and serotypes of science, religion, and scientists (part five).