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Journal articles on the topic 'Science and religion debate'

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Published: 10 December 2022
Last updated: 28 January 2023

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1

Morrison, David. "Debate about science and religion continues." Physics Today 60, no. 2 (February 2007): 10. http://dx.doi.org/10.1063/1.4796301.

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Alexanian, Moorad. "Debate about science and religion continues." Physics Today 60, no. 2 (February 2007): 10–12. http://dx.doi.org/10.1063/1.4796305.

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Heafner, Joe. "Debate about science and religion continues." Physics Today 60, no. 2 (February 2007): 12–13. http://dx.doi.org/10.1063/1.4796308.

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Roederer, Juan G. "Debate about science and religion continues." Physics Today 60, no. 2 (February 2007): 13–14. http://dx.doi.org/10.1063/1.4796311.

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Schofield, Keith. "Debate about science and religion continues." Physics Today 60, no. 2 (February 2007): 14. http://dx.doi.org/10.1063/1.4796315.

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Todhunter, Michael. "Debate about science and religion continues." Physics Today 60, no. 2 (February 2007): 14. http://dx.doi.org/10.1063/1.4796318.

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Peshkin, Murray. "Debate about science and religion continues." Physics Today 60, no. 2 (February 2007): 14–15. http://dx.doi.org/10.1063/1.4796323.

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Matthews, Michael. "Debate about science and religion continues." Physics Today 60, no. 2 (February 2007): 10. http://dx.doi.org/10.1063/1.2711622.

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9

Salazar, Carles. "Can Science Explain Religion? The Cognitive Science Debate." Journal of Contemporary Religion 33, no. 2 (May 4, 2018): 356–57. http://dx.doi.org/10.1080/13537903.2018.1473209.

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10

Drees, Willem B. "Understanding Religion and Science: Introducing the Debate." Ars Disputandi 11, no. 1 (January 2011): 61–62. http://dx.doi.org/10.1080/15665399.2011.10820052.

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11

Drees, W. B. "Understanding Religion and Science: Introducing the Debate." Journal of Church and State 53, no. 2 (March 1, 2011): 319–21. http://dx.doi.org/10.1093/jcs/csr039.

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12

Visala, Aku. "Reflections on the Debate: What Does Philosophy Have to Do with the Cognitive Study of Religion?" Method and Theory in the Study of Religion 29, no. 4-5 (November 16, 2017): 429–42. http://dx.doi.org/10.1163/15700682-12341402.

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Abstract Why should the study of religion in general and cognitive study of religion in particular be interested in philosophy in the first place, and vice versa? The paper offers some responses to the debate between John Shook and his respondents. It will suggest that such debates are useful, as it is a philosophical task to reflect upon the basic assumptions, inference patterns and theories of the study of religion. Furthermore, cognitive study of religion and other approaches in the study of religion should be of great interest to philosophers of religion. The paper puts the debate in a larger context of the dialogue of philosophy and cognitive science of religion and introduces two central themes: debates about psychological explanations and debunking arguments.
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13

Orye, Lieve. "Reappropriating 'religion'? Constructively reconceptualising (human) science and the study of religion." Method & Theory in the Study of Religion 17, no. 4 (2005): 337–63. http://dx.doi.org/10.1163/157006805774550983.

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AbstractIn the study of religion there is much discussion, to put it simply, between those arguing for a humanistic or for other forms of a non-reductionist study of religion and those opposing "the humanistic manoeuvre" and what they see as attempts to retheologise the discipline. Donald Wiebe, whose work occupies centre stage in this article, participates extensively in these debates and is a fervent spokesperson for the latter group. In this article I want to inject in these debates Latour's constructivist perspective on science. Such a perspective involves a call to "go beyond the centrality of beliefs" and hence involves a quite different view on human beings and science from those underlying the debates. Similarities with Cantwell Smith's work are shown and a suggestion is made to jointly discover/construct a symmetrical anthropology that will be useful to the study of religion. The main argument, however, is that from this new perspective, which should stimulate renewed debate about "the role of belief" and other issues, the warnings by Don Wiebe against the introduction of extra-scientific motives and against a blurring of the line between religion and the study of religion remain valid.
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Lopes, Orivaldo, and Janaína Costa. "Drugs and Religion: Contributions to the Debate on the Science–Religion Interface." Religions 9, no. 4 (April 18, 2018): 136. http://dx.doi.org/10.3390/rel9040136.

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15

Greenway, Tyler S. "Can science explain religion? The cognitive science debate, James W. Jones." Theology and Science 15, no. 2 (March 15, 2017): 214–15. http://dx.doi.org/10.1080/14746700.2017.1299378.

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16

Coleman, Thomas J. "James W. Jones: Can Science Explain Religion?—The Cognitive Science Debate." Review of Religious Research 58, no. 3 (June 8, 2016): 459–61. http://dx.doi.org/10.1007/s13644-016-0257-2.

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17

Evans, John H. "The Religion and Science Debate: Why Does it Continue?" Contemporary Sociology: A Journal of Reviews 39, no. 3 (May 2010): 272–74. http://dx.doi.org/10.1177/0094306110367909b.

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18

George, Neil. "Book Review: Understanding Religion and Science: Introducing the Debate." Studies in Religion/Sciences Religieuses 43, no. 1 (February 27, 2014): 185–86. http://dx.doi.org/10.1177/0008429813517459b.

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19

Green, Adam. "The Mindreading Debate and the Cognitive Science of Religion." Sophia 54, no. 1 (January 31, 2015): 61–75. http://dx.doi.org/10.1007/s11841-014-0450-0.

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20

Kriel, Jacques R. "Being a Christian Without a Christ? Exploring John Shelby Spong's Concept of 'Christians in Exile'." Religion and Theology 8, no. 3-4 (2001): 298–326. http://dx.doi.org/10.1163/157430101x00143.

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AbstractThere is a clear disjunction between the paradigms and theories in contemporary theological and biblical research and the theories and paradigms underlying the church's conventional liturgy and preaching. There is greater tension between theological science and traditional Christian faith than between 'science' and 'religion'. The science-faith conflict thus goes deeper than the science-religion debate. But while the science-religion debate gets a lot of attention, there seems to be no attempt by the church universal to integrate theological science in its exegesis, preaching and teaching. The books of Marcus J Borg, John Shelby Spong and others have brought the results of theological research to the attention of church members. This article contains my attempt to relate my understanding of scientific research in the natural and social sciences, theology and biblical sciences to my Christian faith. Using John Shelby Spong's concept of 'Christians in exile' and Stephen Patterson's proposal of an 'existential Christology', the possibility of being a Christian without a Christ is suggested.
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21

hosen, nadirsyah. "religion and the indonesian constitution: a recent debate." Journal of Southeast Asian Studies 36, no. 3 (September 8, 2005): 419–40. http://dx.doi.org/10.1017/s0022463405000238.

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this article examines the recent debate on the position of syari'ah in indonesian constitutional amendments (1999–2002). the article operates at two levels: a historical review of the debate on islam and state in indonesia and a theoretical effort to situate the indonesian debate in the broader context of debates over islam and constitutions. it argues that the rejection of the proposed amendment to article 29, dealing with islam, has shown that indonesian islam follows the substantive approach of syari'ah, not the formal one.
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22

Orye, Lieve. ""It's About Us": Religious Studies as Human Science." Method & Theory in the Study of Religion 13, no. 1-4 (2001): 355–73. http://dx.doi.org/10.1163/157006801x00291.

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AbstractThis article argues that, in order to understand religious studies's debate over reductionism, one should take the social-historical context of the debate and the fteld's subject matter into account. Martin Kusch's work on folk psychology and Ian Hacking's work on 'human kinds' provide an example of how this can take place. The article argues that the study of religion is part of the human sciences and that this area differs from the natural sciences precisely insomuch as the former's subject matter involves a learning reflexive human being. However, large parts of the study of religion exemplify a co-called 'inferior' science-or, as some would say, theology-insomuch as these areas have developed a myopia by looking through distorting Christian glasses. This form of the field seems based on 'knowledge ex nihilo', a shortcoming for a human science because it lacks any conscious reflection on its, and its subject matter's, involvement in society.
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23

Morowitz, Harold. "THE DEBATE BETWEEN SCIENCE AND RELIGION: EXPLORING ROADS LESS TRAVELED." Zygon? 40, no. 1 (March 2005): 51–56. http://dx.doi.org/10.1111/j.1467-9744.2005.00642.x.

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24

Lemay, Richard. "Religion vs Science in Islam. The Medieval Debate Around Astrology." Oriente Moderno 80, no. 3 (August 12, 2000): 557–75. http://dx.doi.org/10.1163/22138617-08003009.

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25

Van Eyghen, Hans. "Religious Belief is Not Natural. Why Cognitive Science of Religion Does Not Show That Religious Belief is Trustworthy." Studia Humana 5, no. 4 (December 1, 2016): 34–44. http://dx.doi.org/10.1515/sh-2016-0022.

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Abstract It is widely acknowledged that the new emerging discipline cognitive science of religion has a bearing on how to think about the epistemic status of religious beliefs. Both defenders and opponents of the rationality of religious belief have used cognitive theories of religion to argue for their point. This paper will look at the defender-side of the debate. I will discuss an often used argument in favor of the trustworthiness of religious beliefs, stating that cognitive science of religion shows that religious beliefs are natural and natural beliefs ought to be trusted in the absence of counterevidence. This argument received its most influential defense from Justin Barrett in a number of papers, some in collaboration with Kelly James Clark. I will discuss their version of the argument and argue that it fails because the natural beliefs discovered by cognitive scientists of religion are not the religious beliefs of the major world religions. A survey of the evidence from cognitive science of religion will show that cognitive science does show that other beliefs come natural and that these can thus be deemed trustworthy in the absence of counterevidence. These beliefs are teleological beliefs, afterlife beliefs and animistic theistic beliefs.
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26

Turner, Frank M., and Peter J. Bowler. "Reconciling Science and Religion: The Debate in Early Twentieth-Century Britain." Albion: A Quarterly Journal Concerned with British Studies 35, no. 1 (2003): 166. http://dx.doi.org/10.2307/4054567.

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27

Lightman, Bernard, and Pietro Corsi. "Science and Religion: Baden Powell and the Anglican Debate, 1800-1860." American Historical Review 96, no. 4 (October 1991): 1199. http://dx.doi.org/10.2307/2165083.

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28

EDEN, JASON. "Understanding Religion and Science: Introducing the Debate - By Michael Horace Barnes." Journal of Religious History 36, no. 1 (February 27, 2012): 141–42. http://dx.doi.org/10.1111/j.1467-9809.2011.01103.x.

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29

Stenmark, Mikael. "An Unfinished Debate: What Are the Aims of Religion and Science?" Zygon® 32, no. 4 (December 1997): 491–514. http://dx.doi.org/10.1111/0591-2385.00108.

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30

Edgell, Penny. "Seeking Good Debate: Religion, Science, and Conflict in American Public Life." Contemporary Sociology: A Journal of Reviews 47, no. 1 (December 21, 2017): 66–67. http://dx.doi.org/10.1177/0094306117744805o.

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31

Dinkins, G. S. "Science and religion — Baden Powell and the Anglican debate, 1800–1860." Endeavour 13, no. 3 (January 1989): 145. http://dx.doi.org/10.1016/0160-9327(89)90113-0.

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32

Bom, Klaas, and Benno van den Toren. "Towards an Intercultural and More Equal Debate on Science and Religion." Philosophy, Theology and the Sciences 9, no. 2 (2022): 197. http://dx.doi.org/10.1628/ptsc-2022-0016.

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33

Liebell, Susan P. "RethinkingDover: Religion, Science, and the Values of Democratic Citizenship." Politics and Religion 5, no. 2 (July 30, 2012): 441–62. http://dx.doi.org/10.1017/s1755048312000107.

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AbstractTheDoverdecision restricted the mention of Intelligent Design in a public school science classroom yet theDoveropinion offers an inadequate defensive position. Liberal democracy can exclude Intelligent Design based on the Establishment Clause yet courts do not affirm the teaching of best available science or connect teaching science to other constitutional rights, duties, or institutions. AlthoughDoverhas triggered a debate over the role of religion in public and private life, the case reveals complex issues regarding science, citizenship, and the values of liberal democratic civic identity. In three sections, this article (1) reviews the creationism jurisprudence; (2) dissects theDoverdecision; and (3) suggests an alternative juridical approach grounded in an education case,Plyler v. Doe, in which education creates citizens who are politically competent, economically fit, and capable of self-development. The conclusion reframes the debate over Intelligent Design as one of civic identity and political reproduction arguing that liberals, using the ideas of Brennan, Marshall, and Breyer must make a positive case for the role of science in shaping the liberal citizen, worker, and person.
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34

Stewart, James Brewer, John R. McKivigan, and Mitchell Snay. "Religion and the Antebellum Debate over Slavery." Journal of the Early Republic 19, no. 3 (1999): 571. http://dx.doi.org/10.2307/3125264.

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35

Evans, Richard J. "Nazism, Christianity and Political Religion: A Debate." Journal of Contemporary History 42, no. 1 (January 2007): 5–7. http://dx.doi.org/10.1177/0022009407071627.

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36

Zrinščak, Siniša. "Religion and politics: challenges to the social scientific study of religion." Religion and society in Central and Eastern Europe 15, no. 1 (December 29, 2022): 5–19. http://dx.doi.org/10.20413/rascee.2022.15.1.5-19.

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Based on a literature review, this paper addresses how political science and sociology incorporate religion in their theories and research. A particular focus is placed on how both sciences theorise the relationship between religion and politics. The paper argues that political science and sociology struggle with incorporating religion into their main theories, which reflect different views on religion’s importance and its overall role in contemporary societies. Some key concepts, such as ‘politicisation’ and ‘religionisation’, are also discussed. A brief overview of the scholarship of religion in Central and Eastern Europe since the fall of communism is used as an example of how the radically changed social and political context was reflected in the scholarship. The paper’s final section summarises current debates on religion, populism and culture in political science and sociology. It shows how a new way of communicating political messages produces complex and contradictory references to religion. While this is captured in the literature by interpreting religion as a cultural identity marker, the argument is that this should not be dissociated from the role of secular actors in imposing cultural features on some religions or political features on others.
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37

Kirmani, M. Zaki. "Reflections on Science at the Interface of the Islamization of Knowledge Debate." American Journal of Islamic Social Sciences 28, no. 3 (July 1, 2011): 113–37. http://dx.doi.org/10.35632/ajiss.v28i3.340.

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The author revisits the forty-year Islamization of knowledge debate in relation to science. He maintains that values and the worldview have an undeniable role in science and its multidimensional growth. He maintains that the role of values in science is no more controversial, and if some people still deny it, it may not be long before they will reverse and reframe their opinion on the relation between science and religion.
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38

Kirmani, M. Zaki. "Reflections on Science at the Interface of the Islamization of Knowledge Debate." American Journal of Islam and Society 28, no. 3 (July 1, 2011): 113–37. http://dx.doi.org/10.35632/ajis.v28i3.340.

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The author revisits the forty-year Islamization of knowledge debate in relation to science. He maintains that values and the worldview have an undeniable role in science and its multidimensional growth. He maintains that the role of values in science is no more controversial, and if some people still deny it, it may not be long before they will reverse and reframe their opinion on the relation between science and religion.
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39

McCall, Bradford. "The Constant Fire: Beyond the Science vs. Religion Debate - By Adam Frank." Reviews in Religion & Theology 16, no. 4 (September 2009): 586–87. http://dx.doi.org/10.1111/j.1467-9418.2009.00441_7.x.

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40

Watts, F. "Review: Reconciling Religion and Science. The Debate in Early-Twentieth-Century Britain." Journal of Theological Studies 54, no. 1 (April 1, 2003): 427–30. http://dx.doi.org/10.1093/jts/54.1.427.

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41

Gregory, Frederick. "Reconciling Science and Religion: The Debate in Early-Twentieth-Century Britain (review)." Catholic Historical Review 88, no. 4 (2002): 793–94. http://dx.doi.org/10.1353/cat.2003.0022.

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42

Garnett, James. "Assimilation, Accommodation and Appropriation: Three attitudes to truth in science and religion." Holiness 5, no. 1 (June 16, 2020): 59–78. http://dx.doi.org/10.2478/holiness-2019-0004.

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AbstractThis article addresses the relationship between experience and belief, focusing on the role of science in the debate between secular Humanism and Christianity. It suggests that the possibility of appropriating experience to belief – taking action to bring experience into line with belief – distinguishes spiritual belief from systematic belief (in which the object is independent of beliefs about it); but that the boundary between these two forms of belief is itself a matter of (metaphysical) belief. Understanding science and religion, Humanism and Christianity in relationship to systematic and spiritual belief-structures helps to bring clarity to the debate.
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43

Vural, Hasan Sayim. "Two Generations of Debate on Freedom of Religion in Turkey." Religion and Human Rights 8, no. 3 (2013): 243–62. http://dx.doi.org/10.1163/18710328-12341258.

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Abstract Within the debate on freedom of religion in Turkey, we can identify two distinct generations, both of which are alive with an oscillating degree of vibrancy. The first generation of debate has evolved around the question on the proper place of Islam in the secular nation-state; while the second one has encompassed the plural concerns of protecting the rights and freedoms, pertaining to religion or belief, of a diverse multitude, under the rule of law. The first generation of debate resulted in a dual deadlock: Freedom to religion versus freedom from religion. The second generation is informed by a pluralisation of parties and concerns. The first generation has produced well-established results in jurisprudence, where the effect of the second generation is far from being significant. Yet, as this paper will explain in conclusion, we have good reasons to expect the second generation to prevail over the first one.
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44

Southgate, Christopher. "Enough of Galileo and the Huxley-Wilberforce Debate: Science and Theology in the Climate Emergency." Modern Believing 62, no. 2 (April 1, 2021): 112–23. http://dx.doi.org/10.3828/mb.2021.8.

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This article comments briefly on the current state of the science-religion debate before exploring three areas on which (it is claimed) it should now be focused: the COVID pandemic, humans’ relationship with other animals, and the global climate emergency. In each case the article comments on recent work and makes connections with longer-established themes in the debate.
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45

DAVID-FOX, MICHAEL. "RELIGION, SCIENCE, AND POLITICAL RELIGION IN THE SOVIET CONTEXT." Modern Intellectual History 8, no. 2 (July 28, 2011): 471–84. http://dx.doi.org/10.1017/s147924431100028x.

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The intellectual movement to interpret fascism, Nazism, and Stalinism as “political religions” has generated lively debates and an intensive publication program for over a decade. The scholarly trend has been closely associated with a revival of the concept of totalitarianism, reconfigured to account for the popular appeal and violent fervor of twentieth-century mass movements of the extreme right and left. As theoreticians of political religion have been preoccupied with arguments about the definition of religion and the problems of comparison, two stumbling blocks have become increasingly apparent. First, historians of Soviet communism, who since the early 1990s have empirically and conceptually transformed the study of Stalinism and Soviet history, have either exhibited “utter neglect” of the political-religion concept or have shunned it due to the scientism and official atheism of the regime. As a result, comparisons in the political-religion mode have generally been carried out by scholars not expert in Soviet history. Second, and closely related to this, even sympathetic critics have found secular religion too blunt a tool and too generic a concept to probe the “novel, supranational, but historically specific . . . sense of mission” produced by radical interwar regimes. Soviet communism as a project, more than fascism, was deeply invested in viewing its own ideology as genuinely scientific.
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46

Hemming, Peter J. "The Place of Religion in Public Life: School Ethos as a Lens on Society." Sociology 45, no. 6 (October 27, 2011): 1061–77. http://dx.doi.org/10.1177/0038038511416148.

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The place of religion in the English education system has always been an issue of debate, ever since the establishment of universal schooling around the turn of the 20th Century. Such questions have often focused on the extent to which religion should be viewed as a public or private affair, and hence whether or not it should have a role in state schooling. This article presents qualitative research that examines the role of religion in the ethos of two different schooling models and the associated construction of state institutional space and home/civic space in each. Drawing on Davie’s (2007) concept of ‘vicarious religion’, the article highlights the continued presence of certain types of religious and spiritual manifestations in the public sphere. In so doing, it contributes to wider debates about secularization and the role of religion in modern liberal democracies.
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47

Rota, Andrea. "Religion as Social Reality." Method & Theory in the Study of Religion 28, no. 4-5 (November 17, 2016): 421–44. http://dx.doi.org/10.1163/15700682-12341369.

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In this article I argue that the shift from a private to a public–social understanding of religion raises new ontological and epistemological questions for the scientific study of religion\s. These questions are deeply related to three central features of the emic–etic debate, namely the problems of intentionality, objectivity, and comparison. Focusing on these interrelated issues, I discuss the potential of John Searle’s philosophy of society for the scientific study of religion\s. Considering the role of intentionality at the social level, I present Searle’s concept of “social ontology” and discuss its epistemological implications. To clarify Searle’s position regarding the objectivity of the social sciences, I propose a heuristic model contrasting different stances within the scientific study of religion\s. Finally, I explore some problematic aspects of Searle’s views for a comparative study of religion\s, and sketch a solution within his framework. I shall argue that a distinction between the epistemological and ontological dimensions of religious affairs would help clarify the issues at stake in the past and future of the emic–etic debate.
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48

Fernando, H. W. "Oppression or Emancipation? A Feminist Analysis on Religion." Vidyodaya Journal of Humanities and Social Sciences 06, no. 02 (July 1, 2021): 31–47. http://dx.doi.org/10.31357/fhss/vjhss.v06i02.03.

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The relationship between the religion and the society is dialectical. Social sciences and its disciplines had enormous interest in the topic of religion and women. There is a main debate within the feminist perspective on religion and women and it is located in two polar. One discussion is in the direction that religion oppresses the women while the other takes its opposite denoting religion brings emancipation to women through empowering. This study is based on a content analysis of literature, and it critically analyse this debate. The findings highlighted that, the idea of women within a religious discourse cannot be dispersed/ separated within a given society. Further, the study emphasizes that the women’s oppression or emancipation is a result of the dialectical relationship between the religion and the society which is positioned in the contemporary society.
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49

Belkin, Gary S. "Moral insanity, science and religion in nineteenth-century America: the Gray-Ray debate." History of Psychiatry 7, no. 28 (December 1996): 591–613. http://dx.doi.org/10.1177/0957154x9600702809.

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50

Turner, Frank M. "Science and Religion: Baden Powell and the Anglican Debate, 1800-1860. Pietro Corsi." Isis 81, no. 1 (March 1990): 117–18. http://dx.doi.org/10.1086/355287.

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