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Mason-Wilkes, Will. "Science as religion? : science communication and elective modernism." Thesis, Cardiff University, 2018. http://orca.cf.ac.uk/109735/.
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My central concern in this thesis is how science should be understood by the public. I argue that science should be understood, and valued for, the formative aspirations of the scientific community. The formative aspirations of the scientific community are the values members try to uphold as members of the group, even when this is not always possible. These aspirations are constitutive of the scientific ‘form of life’. I argue that science and religion are distinct forms of life, and through their formative aspirations can be differentiated from one another. Drawing on the theory of Elective Modernism (Collins and Evans 2017), I argue that the formative aspirations of science overlap with democratic values. Media representations of science shape public understanding. Non-fiction television is a ubiquitous and trusted medium for the communication of science. Non-fiction science television programme makers were interviewed to understand the process of science television production: the pressures, tensions and constraints inherent to this process. I analyse representations of science in British non-fiction television programmes and argue that a ‘religious’ portrayal of science can be identified in some programmes. I identify a contrasting ‘secular’ portrayal of science in other programmes. The religious portrayal presents science as providing a definitive creation narrative. In this portrayal scientific knowledge is presented as a set of certain and immutable truths which are revealed by nature with little or no human intervention. In this portrayal science is presented as providing meaning. The secular portrayal’s representation aligns more closely with a sociological understanding of science. In this portrayal scientific knowledge is represented as requiring human skill to produce and as being subject to change, revision and debate. Science in this portrayal is represented as producing both positive and negative outcomes for society. From the perspective of Elective Modernism, if citizens are to properly understand, engage with and value science they need an understanding informed by sociological conceptions of science which emphasise science’s formative aspirations as its defining characteristic. The requirements for the production of an ‘elective modernist’ portrayal of science, one which foregrounds the formative aspirations of science, are discussed. The problematic consequences of the religious portrayal of science are laid out. Presenting science as a religion disguises its formative aspirations. This provides an inaccurate picture of how science works and a widespread (mis)understanding of science as a religion would undermine democratic society.
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Zeller, Benjamin E. Ariel Yaakov S. "Storming the gates of the Temple of Science religion and science in three new religious movements /." Chapel Hill, N.C. : University of North Carolina at Chapel Hill, 2007. http://dc.lib.unc.edu/u?/etd,733.
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Thesis (Ph. D.)--University of North Carolina at Chapel Hill, 2007.Title from electronic title page (viewed Dec. 18, 2007). "... in partial fulfillment of the requirements for the degree of Doctorate of Philosophy in the Department of Religious Studies." Discipline: Religious Studies; Department/School: Religious Studies.
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Omar, Majeda. "William James : science, truth and religion." Thesis, University of Edinburgh, 2000. http://hdl.handle.net/1842/27143.
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This thesis argues that William James's view of science is crucial for an understanding of his position on such philosophical questions as truth and religious belief. It attempts to show how he assimilated certain doctrines of science, in particular, positivist science, within his pragmatic philosophy. The aim throughout is to show how his views on such fundamental questions can be better understood and evaluated. This thesis is divided into three parts. Part One is an exploration of the main elements of James's view of science. The discussion includes an examination of James's account of scientific method and his stance on such concepts as hypothesis, scientific theories and laws. Part Two examines James's theory of truth. It attempts to show how his theory of truth can be formulated in terms of two conditions, those of verifiability and satisfactoriness, of which the latter is contingent on the former. Part Three is an analysis of the main characteristics of James's philosophy of religion. It investigates his treatment of questions relating to religion from his pragmatist standpoint.
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Ozarowska, Lidia. "Healing sanctuaries : between science and religion." Thesis, University of Oxford, 2016. https://ora.ox.ac.uk/objects/uuid:b0cdbe4c-7d43-43a5-ab5f-a108707028f8.
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Divine healing has been often seen in opposition to human healing. The two spheres, have been considered as separate, both in space and in terms of elements involved. Asclepian sanctuaries have been mostly presented as domains of exclusively divine intervention, without any involvement of the human factor, possibly with the sole exception of dream interpretation. However, the written testimonies of temple cures, both those in the form of cure inscriptions dedicated in sanctuaries and the literary accounts of the incubation experience, give us reasons to suppose that the practical side of the functioning of the asklepieia could have assumed the involvement of human medicine, with the extent of this involvement differing in various epochs. Regardless of physicians' participation or its lack in the procedure, the methods applied in sanctuary healing appear to have evolved in parallel to the developments in medicine and their popular perception. Archaeological finds as well as the image of Asclepius as the god of medicine itself seem to confirm this. Nevertheless, by no means should these connections between the two spheres be treated as transforming the space of religious meaning into hospitals functioning under the auspices of a powerful god. Although acknowledging them does entail inclusion of human medicine within the space dedicated to Asclepius, it does not thereby deny the procedure of incubation its religious and metaphysical dimension. On the contrary, it shows that to the Greek mind divine and human healing were not mutually exclusive, but overlapped and coincided with each other, proving that the Greek sense of rationality was quite different from the modern and could comprise far more than what we call today "scientific thinking".
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Jones, Jared Michael. "Science and religion: a search for synergism." Texas A&M University, 2005. http://hdl.handle.net/1969.1/3767.
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In this thesis, I consider the problem of relating science and religion, and search for a
solution that will provide a useful model both for individual believers as well as
professional scientists and theologians. In this search, I take up the works of three of the
most influential thinkers to write on the subject: Andrew Dickson White, Alfred North
Whitehead, and Ian G. Barbour. I survey each of their texts and evaluate the philosophy
of science and religion that they present. In the end, I conclude that the version of
process philosophy adopted by Ian Barbour offers the most promising solution to the
problem of relating science and religion.
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Dick, Barbara Kathleen. "Modern Arabic science fiction : science, society and religion in selected texts." Thesis, Durham University, 2016. http://etheses.dur.ac.uk/11907/.
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This thesis examines a selection of original SF or SF-inflected texts written in Arabic from the 1960s to the present day. It is a thematic study, considering their presentation of and attitudes to science and technology, utopias and ideal societies and religion. Although some critics attempt to figure SF as a continuation of the Thousand and One Nights fantastical tradition and the mirabile literature of the Middle Ages, Arabic science fiction, as an essentially modern genre, traces its earliest origins to the late 1950s in Egypt. It has experienced several sudden efflorescences during the following decades in the texts of a handful of authors, most of whom are Egyptian. In the past ten years, following a 2006 seminal essay by Iraqi-German engineer and SF critic Achmed Khammas on “The Almost Complete Lack of the Element of ‘Futureness’”, media and academic interest in Arabic science fiction has burgeoned, with both established (Ahmed Khalid Towfik) and new (Noura Noman) authors publishing in the genre in the past five years. In light of the relative lack of criticism of the Arabic corpus, this thesis seeks to begin the project of conducting a full critical study through a reading of selected texts from the 1960s to the present day, the majority of which have not previously been translated into English. The approach taken is broadly sociological, examining the texts in the light of three themes outlined above – science, ideal societies and the treatment of religion - that frequently frame SF criticism in English.
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Paone, Domenico. "STORIA, RELIGIONE E SCIENZA NEGLI ULTIMI SCRITTI DI ERNEST RENAN (HISTOIRE, RELIGION ET SCIENCE DANS LES DERNIERS ÉCRITS D'ERNEST RENAN)." Phd thesis, Ecole pratique des hautes études - EPHE PARIS, 2009. http://tel.archives-ouvertes.fr/tel-00547232.
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Cette thèse est consacrée à la philosophie des dernières années d'Ernest Renan, de 1880 à 1892, période où la pensée du philosophe oscille constamment entre deux tendances : un relativisme blasé et parfois pessimiste, et la foi dans le déterminisme d'une philosophie de l'histoire forte. En suivant la pensée de Renan à travers trois thèmes capitaux – l'histoire, la religion et la science – l'étude cherchera à saisir la portée de ces hésitations dans le contexte de la crise de l'idéalisme et des certitudes positives qui domine sa réflexion pendant ces années. La première partie sera ainsi consacrée au cadre théorique dans lequel se développe la philosophie de Renan et tentera une interprétation des métamorphoses des différentes figures de la dialectique de son discours, à partir de l'antagonisme fondamental entre spiritualisme et matérialisme. La deuxième partie étudiera l'évolution de la catégorie du religieux et l'analyse de la position d'hégémonie qu'elle arrivera à conquérir parmi les autres principes de la philosophie de Renan. La troisième et dernière partie examinera les transformations du rôle et de la fonction de la science face à la crise du fondement transcendant. L'analyse s'appuiera sur l'étude des derniers ouvrages publiés par Renan (L'Avenir de la science, l'Histoire du peuple d'Israël, l'Examen de conscience philosophique, les Feuilles détachées) qui seront confrontés avec une série de notes manuscrites et de fragments inédits des années 1890-1892, provenant notamment du Fonds Renan de la Bibliothèque nationale de France.
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Walker, Timothy John. "Science, religion and education : perspectives from Bernard Lonergan." Thesis, Liverpool Hope University, 2015. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.722157.
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Durand, Folco Jonathan. "Science et religion dans la philosophie de Whitehead." Thesis, Université Laval, 2012. http://www.theses.ulaval.ca/2012/28692/28692.pdf.
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Winyard, Sr David C. "Transhumanism-Christianity Diplomacy: To Transform Science-Religion Relations." Diss., Virginia Tech, 2016. http://hdl.handle.net/10919/73484.
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Transhumanism is an emerging philosophical and social movement that aims, through technology, to extend human life and radically expand intellectual, physical, and psychological capabilities. Many of transhumanism's goals overlap the eschatological hopes of Christians, such as the elimination of sickness and death. Yet observers who see transhumanism and Christianity in monolithic terms often portray them as adversaries. Against this view, I argue that within each community are factions that have comparable, but contested, views on God, the divine attributes, and human origins, responsibility, and destiny. As a result, an emerging dialog between particular transhumanists and Christians seeks to shape the future of humanity by integrating the basic commitments of transhumanism and Christianity.
Bruno Latour's concept of modes of existence offers a framework for both developing and analyzing diplomacy between and within Christian and transhumanist communities. Specifically, Latour's work allows for the identification of category mistakes that set the terms of intermodal conflicts and dialog. Some transhumanists and most Christians hold beliefs about the nature and meaning of God. Christians believe in a Trinitarian God that is the preexistent, eternal, and personal creator of the universe. By contrast, elements of the transhumanist movement believe that in the future an artificial God will inevitably emerge as an omniscient and omnipotent supercomputer. The attributes, concepts and purposes of God and, by extension, nature lend a basis for developing diplomatic relationships between factions of transhumanism and Christianity.
Diplomacy between transhumanism and Christianity exists via social media and virtual meeting places. At the forefront of this movement is a new Christian Transhumanist Association that I analyze in some depth. It is only a couple of years old, but its leaders have already attracted international attention. Their strategy of theological minimalism seeks to reduce friction among stakeholders. I show that this strategy sacrifices the insights that Christian theology and philosophy could bring to the development of transhumanism. I conclude that in order to affect transhumanism Christians must find ways to apply their insights into personal creator-creature relationships to the challenges of safely developing artificial superintelligence.Ph. D.
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Baker, Joseph O. "Public Perceptions of Incompatibility Between “Science and Religion”." Digital Commons @ East Tennessee State University, 2012. https://dc.etsu.edu/etsu-works/495.
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Narratives of conflict regarding the connections between science and religion receive considerable attention in multiple forums of public discourse. These discussions tend to focus on philosophical, abstract, and/or polemical, rather than empirical issues. Data from a 2007 national survey indicate that a relatively small proportion of American adults perceive incompatibility between science and religion. Those who do are divided evenly into groups privileging science and privileging religion. These groups are markedly different with regard to sociodemographic and religious characteristics. Overall, I advocate a theoretical perspective on “science and religion” that is culturally constructionist, but methodologically empiricist.
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Gartrell-Mills, Claire Frances. "Christian Science : an American religion in Britain, 1895-1940." Thesis, University of Oxford, 1992. http://ora.ox.ac.uk/objects/uuid:50acebe4-f973-4fa3-af25-d2db5ff2e8d6.
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This thesis seeks to show the acceptance of Christian Science, an American healing religion, in British society, c.1895-1940. It has two primary aims. The first is to chart the progress and growth of the movement in London and some provincial towns and cities up to the First World War; the second concentrates on reaction, both from the British public at large and the specific areas of society most affected by its claims: the Anglican Church and the medical profession. The second of these aims has been given more importance. Responses in religious and secular newspapers and published works, and accounts in the main journal of the movement which illustrate problems faced by early Christian Scientists in Britain have therefore been given throughout the chapters on establishment and expansion. Although background information is given, the thesis does not attempt detailed analyses regarding the doctrine and organization of the movement, nor does it seek to provide precise details with regard to the numbers of churches and adherents. It has drawn on an existing body of sociological scholarship into these questions to provide a basis for its different concerns. Starting from a discussion on background influences and a brief history and explanation of Christian Science within its American context, subsequent sections explore the progress of the American "missionaries" of the movement and the earliest British membership, discuss public reaction to its growth and to the opening of various churches, and analyze the social composition of the British following, including a social and political elite. The more farreaching responses from the affected establishment groups mentioned above, constitute the core of the thesis. Finally, two chapters analyzing public reaction in the realm of jokes, cartoons and novels have been included, while an appendix exploring the widening outreach of Christian Science-type ideas in the form of New Thought, concludes the thesis.
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Falade, Bankole Adebayo. "Vaccination resistance, religion and attitudes to science in Nigeria." Thesis, London School of Economics and Political Science (University of London), 2014. http://etheses.lse.ac.uk/911/.
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The 2003 to 2004 revolt against the Oral Polio Vaccine (OPV) in Nigeria provides a case study for investigating how a new scientific phenomenon becomes part of common sense in a culture with high levels of religiosity. Moscovici’s Social Representations Theory about how society familiarises itself with the unfamiliar provides a framework for the research which includes two media analyses, historical texts, online and paper administered surveys and interviews. The media analyses examine the OPV controversy and science in the media. Correspondence analysis provides a geometric tool for visualising how the variables in both media analyses position themselves for the construction of genres of science news. Factor analysis groups the attitude items in the survey while logistic regression predicts outcomes controlling for other variables. The media analyses found coverage of science in the period under review was generally positive and grew continually. The coverage of the OPV controversy was also generally positive but did not always mirror faithfully public opinion. Just as some Parisians in Moscovoci’s study likened psychoanalysis to a “symptom of an American invasion”, the initial description of the OPV by the people of northern Nigeria was a “western conspiracy against Muslims.” The survey found different levels of trust in public institutions with scientists and religious leaders similarly rated. Pessimism, fear and progress characterise the attitude variables but the association with knowledge is not linear and confirms the influence of cultural values. Interviewees also confirm survey findings in that they simultaneously have faith in religion and in science. Common sense in Nigeria is a mixture of science and religiosity and the public hold both in reverence: a phenomenon Moscovici refers to as cognitive polyphasia. The study also supports Durkheim’s view that science (in Nigeria) depends on public opinion.
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Borda, Mara. "Knowledge, science, religion philosophy as a critical alternative to metaphysics." Würzburg Königshausen und Neumann, 2003. http://deposit.d-nb.de/cgi-bin/dokserv?id=2868028&prov=M&dok_var=1&dok_ext=htm.
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Grange, Juliette. "Du fétichisme au positivisme : science, politique, religion : l'oeuvre d'Auguste Comte." Paris 1, 1993. http://www.theses.fr/1993PA010555.
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Haycock, David Boyd. "William Stukeley : science, religion and archaeology in eighteenth-century England /." Woolbridge : Boydell, 2002. http://catalogue.bnf.fr/ark:/12148/cb400265012.
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Reiner, Hanan. "The web of religion and science : Bellah, Giddens, and Habermas /." Piscataway (N.J.) : Gorgias press, 2005. http://catalogue.bnf.fr/ark:/12148/cb41110059n.
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Ellsworth, Ryan M. Palmer Craig. "Evolution and religion theory, definitions, and the natural selection of religious behavior /." Diss., Columbia, Mo. : University of Missouri--Columbia, 2009. http://hdl.handle.net/10355/6527.
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The entire thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file; a non-technical public abstract appears in the public.pdf file. Title from PDF of title page (University of Missouri--Columbia, viewed on November 13, 2009). Thesis advisor: Dr. Craig T. Palmer. Includes bibliographical references.
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Tang, Alfred. "Science and theology an integrative approach /." Theological Research Exchange Network (TREN), 1997. http://www.tren.com.
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Brock, Melissa Marie. "Science versus religion Protestant dominance and cultural discrimination in public schools /." To access this resource online via ProQuest Dissertations and Theses @ UTEP, 2009. http://0-proquest.umi.com.lib.utep.edu/login?COPT=REJTPTU0YmImSU5UPTAmVkVSPTI=&clientId=2515.
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Maass, Alexandra. "La religion du corps en Californie." Thesis, Paris 4, 2011. http://www.theses.fr/2011PA040134.
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Le corps moderne est à la fois l’objet de rêves et d’interdits, un lieu de conflits, d’inégalités et d’investissements, mais il représente avant tout la quête contemporaine de la beauté ainsi que le rêve scientifique de la jeunesse et de l’immortalité. Le corps en Californie tient une place tellement importante qu’il n’est pas exagéré de parler de religion. La religion du corps crée dans un premier temps un lien vers le Divin puisque le corps est soit opposé à l’esprit soit il constitue un moyen d’accéder à la divinité, comme chez les orientaux. De la conception grecque antique à la version orientale, sans oublier de parler de la place du corps dans l’histoire californienne et de sa relation à un Dieu, nous nous rendrons compte que le corps considéré comme lien vers le Divin cède petit à petit sa place à une appropriation personnelle poussée à la fois par le narcissisme des années soixante puis par des impératifs normatifs. Le californien est alors à la quête de nouvelles expériences dont le médium est le corps, tout en étant à la recherche d’une perfection physique. Cela a donné vie à un vaste marché, créant ainsi une compatibilité entre la religion du corps et son aspect mercantile. Ce lien ne s’arrête pas seulement aux produits, ni à l’industrie que génère un tel marché, car le corps est devenu un investissement à capitaliser. Comme dans toute religion, il y a une part de fanatisme et de dérive dont il faut mesurer l’impact. L’ultime question est celle du rôle de la science dans l’évolution du corps. Cette nouvelle religion du corps, remplace doucement le lien premier vers le Divin, amenant l’homme vers plus de maîtrise, de connaissance et de contrôle sur son destinThe body’s new frontier is both an esthetic and scientific quest, with the wild dream of reaching an ideal beauty and immortality - or at least living better and longer. In California, the body and its cult are so important therefore we can safely say that it is a religion. This religion of the body is primarily linked to the Divine since in the classical point of view, the body is either linked to sin or is a way to reach God, as the oriental religions believe. From ancient Greece to the oriental influences, not forgetting how the body is perceived in California’s history and its relationship to the Divine, we will slowly become aware that this link is somehow being overshadowed by a personal appropriation of the body both triggered by the 1960’s narcissism and social norms. The typical californian seeks experiment and pushes boundaries using the body as a medium, while striving to reach physical perfection. Of course this cannot go without the growing of a massive market, hence the connexion between the religion of the body and its mercantile aspect. That link not only reflects the amount of products and services as well as the whole industry behind them, it also brings forward the fact that the body is considered as an object one has to invest in and capitalize on both the future and the present moment. As in all types of religion, there is a part of fanaticism and going astray. Its impact cannot be overlooked. The ultimate question is the role of science in the body’s evolution. What has become the new scientific religion of the body slowly replaces the initial link to the Divine, bringing mankind towards more knowledge, mastery, and control over its destiny
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Winthrop, Jonathan Peter. "Can science investigate the supernatural? : an investigation into the relationship between science, the supernatural and religion." Thesis, Durham University, 2016. http://etheses.dur.ac.uk/11763/.
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Throughout the last century there has been much discussion over what it is that makes an activity or a theory 'scientific'. In the philosophy of science, conversation has focused on differentiating legitimate science from so-called 'pseudoscience'. In the broader cultural sphere this topic has received attention in multiple legal debates regarding the status of creationism, where it has been generally agreed that the 'supernatural' nature of the claims involved renders them unscientific. In this thesis I focus upon the latter of these issues, arguing that although there may be merit in the larger demarcation project of separating science from pseudoscience, the notion of 'supernaturality' does not belong in this adjudication. Due to the complex cultural issues that have played a role in the history of this topic, this will involve a degree of historical and normative analysis alongside more philosophically abstract considerations. Complicating the discussion is thefact that neither the term 'science' nor 'supernatural' enjoys a widely agreed upon definition. In order to assess the question then, I will survey a wide variety of definitions of each term in order to identify areas of potential conflict. I argue that in none of the prevalent understandings can we find impediment to scientific investigation inherent in the supernaturality of a claim, but rather posit that where difficulty arises it does so for more mundane reasons. I conclude that not only is there no inherent issue with scientific investigation of the supernatural, but that the term 'supernatural' itself is too poorly defined to provide a useful role in philosophical discussion. While I argue that notions of supernaturality should be abandoned entirely when assessing demarcation criteria, I concede that numerous extraneous factors, including the significant degree of overlap between the supernatural and the 'religious', warrant consideration of a compromise position.
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Magnin, Thierry Manteau-Bonamy Henri-Marie. "Entre science et religion : quête de sens dans le monde présent /." Paris : Éd. du Rocher, 1998. http://catalogue.bnf.fr/ark:/12148/cb37024249m.
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Rodriguez, Jason T. "American Science Advocacy Organizations| Examining Their Strategies and Engagements with Religion." Thesis, State University of New York at Buffalo, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=1546967.
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Over the past several decades, science advocacy organizations have increasingly participated in discussions of the relationship between science and religion to the public, mainly to counteract the resurgence of anti-evolution activities across the country, to address misconceptions and misunderstandings about science and religion, and to help make science more palatable and less threatening to religious believers. These engagements with religion have primarily involved four organizations: the American Association for the Advancement of Science (AAAS), the National Academy of Sciences (NAS), the National Center for Science Education (NCSE), and the Smithsonian National Museum of Natural History (SNMNH). In their engagements with religion, each of these organizations has simultaneously employed two distinct lines of operation: (1) defending science against anti-science religions and movements and (2) engaging science-friendly religions and the religious public. These lines of operation are driven by key objectives and supported by specific strategies and tactics to achieve those objectives, which this paper seeks to explore and analyze. Key findings and recommendations for science advocacy organizations' ongoing and future engagements with religion are provided.
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Annis, Nicole. "The relationship between religion and science : Illustrated through creationism and humanism." Thesis, Högskolan i Gävle, Avdelningen för humaniora, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:hig:diva-29216.
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This paper is going to examine the relationship between science and religion with humanists and creationists as examples. The research done in this study is inductive and inspired from grounded theory, furthermore, aims to be explanatory. This is, more specifically, a literature analysis. The ambition of this essay is to identify the relationship science and religion share via humanism and creationism exclusively through secondary sources. The analysis will be inspired by Ian Barbour’s (1998) typology within religion and science, however this essay will only have three divisions. These three divisions are, science a threat to Christianity, harmonizing and different domains/ purposes. The research done in secondary literature proved that no singular solution is suitable being that the subjects’ religion and science are so immense with various perspectives and theories. Understanding and knowledge is what is needed in order for this vast subject to be well-defined. However, if the subject is to become more accurate then it needs to be more all encompassing. This can in turn lead to a clearer understanding of the field religion and science.
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Jokić, Boris. "Science and religion in Croatian elementary education : pupils' attitudes and perspectives." Thesis, University of Cambridge, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.611102.
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Cox, Philip F. "Student beliefs about learning in religion and science in Catholic schools." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2004. https://ro.ecu.edu.au/theses/799.
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The focus of this study is the impact of student perception of the validity of content on student learning. It is proposed that, if the content of a subject is perceived by students as being different to the content of another subject, a result of this perceived difference is that students will treat their learning in these subjects differently. To test this proposal, student beliefs about items from the content of the religious education course are compared with student responses to items of content of their science course. A sample of 1418, year 11 students from nine co-educational Catholic secondary schools were asked to respond to a series of outcome statements from the year 10 religious education and science courses. The questionnaire asks two questions; one, can• the student recall being taught each item; and two, does the student believe that the item is true. If the students believe that the item is true, they are asked to indicate one of three possible reasons for their belief. One, they believe the item because the teacher had provided them with evidence that convinced them that the item is true; two, they believe the item because they trust the teacher to teach them what is true, or three they believe the item for some other reason such as faith. This study does not deal with the issue of faith formation, catechesis, new evangelisation or evangelisation which are significant raison•d'etre of Catholic schools and are closely linked to the study of religious education in Catholic schools. Student and staff responses to a number of open-ended questions, and extensive discussions with students in a Reference Group, provide additional insights into the student beliefs regarding the nature of knowledge particularly for the content of their religious education and science courses.
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Thompson, Mary-Anne Carey. "Future tense : an analysis of science fiction as secular apocalyptic literature." Master's thesis, University of Cape Town, 1985. http://hdl.handle.net/11427/15880.
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Bibliography: leaves 208-219.Religious apocalyptic literature appears to have been written in response to a situation of crisis in which the believers found themselves. It is the catalyst which provided the energy which the society needed in order to withstand that crisis, and it did this by radically inverting the dimensions which make up a worldview, that is the dimensions of time and space, and the classification of groups, so that it reflects the possibility of a new order, a new heaven and a new earth. Since the nineteenth century, the Western world has seen itself in a constant state of crisis in terms of the rapid secularisation, industrialisation and urbanisation, and it would seem that the notion of an apocalypse is still relevant. But religious visions of the apocalypse do not seem to have relevance to the largely secular society they would have been addressing. Something new, immediate and drastic was needed, which would supply the society with the energy to withstand the crisis of a secular world. Science fiction as a literary genre arose in the late nineteenth century, and it would seem as if the new social situation generated a new symbolic vocabulary for ancient apocalyptic themes, in other words, science fiction appeared as an imaginative literary genre of mythic, apocalyptic dimensions to address this situation. In the same way as religious visions of the apocalypse, science fiction inverts the components of a worldview so that a new social order, a new heaven and a new earth are seen as possible. In order to explore this theme, science fiction is examined in the light of radical inversion of accepted worldviews, and the genre is divided into three historical periods in order to understand the conditions under which it was written, as well as the content of the material involved. These periods are: 1. Apocalypses of Expectation and Hope. The late nineteenth century and the early twentieth century; the beginnings of the genre in the crisis of rapid industrialisation, secularisation and urbanisation, using the works of Jules Verne and H G Wells. 2. Apocalypses of Irony and Despair. The nineteen twenties to the end of the Second World War; the crises of the two World Wars on a complacent world, using the works of Aldous Huxley and George Orwell. 3. Apocalypses of Destruction and Redemption. The nineteen fifties to the present; the crisis of nuclear power and thinking machines, using the works of Frank Herbert and Isaac Asimov. Also examined are the quasi-religious nature of science fiction, apocalypse as a cleansing agent of the universe, and the myths of noble survivors of post-apocalyptic literature and films. In the light of the above, it can be understood why science fiction can be seen as the functional equivalent to religious apocalyptic myth, but relevant to the largely secular Western world of the twentieth century.
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Ellis, Steven G. "RELIGION, CIVIL RELIGION, AND THE PRESIDENCY: EXISTENCE AND USES OF AMERICA’S COMMON THREAD." Miami University / OhioLINK, 2006. http://rave.ohiolink.edu/etdc/view?acc_num=miami1154624975.
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Zequim, Eliana Cristina. "Ideias sobre o começo: Igreja Católica e a cosmologia contemporânea (1936-2014)." Universidade de São Paulo, 2018. http://www.teses.usp.br/teses/disponiveis/8/8138/tde-23102018-141555/.
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Em 2014, uma carta dirigida pelo papa Francisco à Pontifícia Academia de Ciências em que ele declarava que as teorias do Big Bang e da evolução não contradiziam o Gênesis foi noticiada em tom de surpresa por diferentes veículos de comunicação, refletindo a ideia solidificada no senso comum de que há um conflito necessário entre Igreja e ciência. Com o objetivo de contribuirmos para a desmistificação desta ideia, ao menos no que tange à cosmologia, analisamos o histórico da relação entre a Igreja Católica, a astronomia e a cosmologia desde a antiguidade até o século XXI, além do histórico de como ciência e religião se constituíram em campos diversos do saber humano. Indo de encontro à posição defendida nas últimas décadas pela historiografia das ciências, de que não há um conflito necessário entre ciência e religião, notamos que a tendência da Igreja Católica é a de posicionar-se favoravelmente aos paradigmas dominantes em cada época. Percebendo-se que a Igreja se posicionou favoravelmente à teoria do Big Bang enquanto esta ainda não tinha se consolidado como paradigma e concorria com teorias rivais, como a do Estado Estacionário, traçamos um panorama do desenvolvimento da cosmologia europeia, dos antigos gregos ao século XXI, na tentativa de compreender não só o desenvolvimento desta ciência, mas de que maneira o Big Bang acabou por se tornar o paradigma do campo e por que se mostrou uma teoria interessante para a Igreja Católica. Analisamos então o histórico, os regimentos, as publicações e as biografias dos membros da Pontifícia Academia de Ciências e do Observatório do Vaticano, além dos pronunciamentos papais feitos a esta Academia, na tentativa de entender de que maneira os cientistas destas instituições influenciam os posicionamentos dos papas sobre cosmologia entre 1936 (ano de fundação da Academia) e 2014, percebendo que as discussões promovidas nos encontros destes estudiosos contribuem para oferecer legitimidade às falas papais sobre ciência, bem como aos posicionamentos da Igreja sobre o assunto. Percebemos também que, no último século, a Igreja Católica se esforçou por reforçar, por meio de seus canais oficiais, a ideia de que mantém relação harmônica com a ciência e contribui para seu desenvolvimento, e investe na Academia e no Observatório como meio de reforçar tais posições, num contexto de laicização do mundo político e acadêmico ocidental, em que sua posição de autoridade moral e política é constantemente questionada e precisa ser defendida.In 2014, a letter written by Pope Frank to the Pontifical Academy of Sciences, where he stated that the evolution and Big Bang theories do not contradict the book of Genesis, was taken by surprise by different means of communication, thus reflecting the common-sense idea that there is a necessary conflict between Church and science. With the purpose of contributing to demystify this idea, at least regarding cosmology, we have analyzed the relationship history among the Catholic Church, astronomy and cosmology up to the 21st century, besides the history as to how science and religion constituted themselves in various fields of human knowledge. By going against the position defended in the last decades by the historiography of sciences that there is a necessary conflict between science and religion, we noted that the trend of the Catholic Church is to position itself favorably to the dominant paradigms in each age. By confirming that the Church has positioned itself favorably to the Big Bang theory while it was still not consolidated as a paradigm, and competed with other theories such as Steady State, we traced an overview of the European cosmology development from ancient Greeks to the 21st century, in an attempt to understand not only the development of this science, but also how the Big Bang became the field paradigm, and why it became an interesting theory to the Catholic Church. Then we analyzed the history, the regiments, publications and biographies of members of the Pontifical Academy of Sciences and the Vatican Observatory, besides the papal pronouncements made to this Academy, in an attempt to understand how the scientists of these institutions influenced the Popes\' positions on cosmology between 1936 (year the Academy was founded) and 2014, where we noticed that the discussions promoted when these scholars met contribute to the legitimacy of the Popes\' speeches on science, as well as the Church\'s positions regarding this matter. We also noticed that, via its official channels throughout the last century, the Catholic Church sought to entrench the idea of keeping a harmonic relationship with science, contributing to its development, and investing in the Academy and the Observatory as a means to reinforce such positions, in a context of secularization of the Western political and academic world, where its position of political and moral authority is constantly questioned and needs to be defended.
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Toal, Ciaran. "Space and spectacle : science and religion at the British Association for the Advancement of Science, 1840-1890." Thesis, Queen's University Belfast, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.580114.
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This thesis examines public encounters between science and religion that took place in connection with the meetings of the British Association for the Advancement of Science (BAAS) between 1840 and 1890. Throughout, it is argued that these encounters are always made in place, and are profoundly shaped by the local, regional and national settings in which the BAAS met. This is explored through five meetings of the Association, including Cork (1843), Edinburgh (1850), Bath (1864), Bristol (1875) and Montreal (1884). From the politic-religious debates around Irish Repeal in Cork, the Disruption in Edinburgh's Established Church and the publication of Vestiges, or indeed the civic divide between Montreal's Protestant elite and the ultramontanist Catholic population, in each the boundaries between science and religion were differently shaped, contested and framed by local circumstances. As well as placing each meeting in its local, regional and national setting, attention is drawn to the importance of rhetorical geographies and 'communicative acts' in making science-religion encounters. The BAAS's dedication to political and religious neutrality in 1831 was a crucial organising protocol that limited the expression of religious ideas and the use of confessional language in the official confines of the meeting. Breaching this protocol, more often than not, invited controversy. At the same time, 'communicative acts' in different places also played a crucial role in mediating encounters. Spectacles, such as John Tyndall's 1874 'Belfast address', or the appearance of Bishop Colenso in Bath, or even minor religious services, were central in shifting and staging science-religion boundaries in particular times and places. Throughout the thesis, the profound spatial implications of the BAAS's prohibition on religion is highlighted. Indeed, attention is drawn to how the Association's leadership fostered the middle Sunday of the Association's week - a day left free from official business in the programme - as a rhetorical and material space where ideas banned from the Association could find expression. This space helped relieve tension between the Victorian appetite for religion and the BAAS's proscription. Finally, uncovering the Sunday activities attached to the Association helps, as is shown, counter a grand narrative of secularisation that ties science and professionalisation to religious decline.
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Prado, Donoso Maximiliano. "Pluralism, political deliberation and religion : an analysis of the role of religious arguments in public political debate." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1998. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape11/PQDD_0024/MQ50960.pdf.
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Brasileiro, Marislei de Sousa Espíndula. "ENSINO RELIGIOSO NA ESCOLA: O PAPEL DAS CIÊNCIAS DAS RELIGIÕES." Pontifícia Universidade Católica de Goiás, 2010. http://localhost:8080/tede/handle/tede/753.
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Previous issue date: 2010-05-10This study has been to analyze the religious teaching and defending the role of the Science of Religions in the process. To this end, we carried out a literature search, analyzes integrative, systematic and quantitative and qualitative study of scientific publications produced between 1978 and 2009. The results showed 207 studies available, most of them on the website of the Permanent National Forum of Religious Teaching, intensified in the last ten years in the institutions of the Southeast and Southern Brazil. The analysis of publications identified three groups of studies that discuss religious education: a minority that disagrees with the religious education at school, a group that says satisfied with the current situation and a larger group advocate changes in legislation, training of teachers in curriculum and teaching of religious education. The study revealed a higher religious and inter-disciplinary, which is presented as a discipline that collaborates with other sciences, which justifies the need to understand the religious education through the constructs theoretical-philosophical/sociological religions. The authors agree that religious teaching is necessary and should include the differences among religions. Within this perspective, this study examined the role of the Science of Religions as an alternative to religious education, taking into account the principles of scientific, integrality, supraconfessional, interdisciplinary, transdisciplinary, subjectivity, contextuality, of falsification and flexibility. Faced with the current religious teaching, the Science of Religions can play a neutral and without comparing religions together. In conclusion, this study, that the last thirty years much has been published on religious education, however, there is a need for teacher education to the Brazilian religious education, taking into account all its complexity by means of Sciences of Religions.
Neste estudo tem-se por objetivos analisar o ensino religioso e defender o papel das Ciências das Religiões nesse processo. Para tanto, realizou-se uma pesquisa bibliográfica, com análises integrativa, sistematizada e quanti-qualitativa de publicações científicas elaboradas entre 1978 e 2009. Os resultados apontaram 207 pesquisas disponibilizadas, em sua maioria, no sítio do Fórum Nacional Permanente de Ensino Religioso, intensificadas nos últimos dez anos em instituições das regiões Sudeste e Sul do Brasil. A análise das publicações permitiu identificar três grupos de estudos que discutem o ensino religioso: uma minoria que discorda do ensino religioso na escola; um grupo que se diz satisfeito com a situação atual e um grupo maior defensor de mudanças na legislação, na formação dos professores, no currículo e na didática do ensino religioso. O estudo revelou um ensino religioso interdisciplinar e transdisciplinar, que se apresenta como uma disciplina que colabora com outras ciências, o que justifica a necessidade de compreender o ensino religioso por meio dos constructos teórico-filosóficos/sociológicos das religiões. Os autores concordam que o ensino religioso é necessário e que se deve incluir as diferenças entre as religiões. Dentro dessa perspectiva, o presente estudo analisou o papel das Ciências das Religiões como uma alternativa para o ensino religioso, levando-se em consideração os princípios da cientificidade, da integralidade, da supraconfessionalidade, da interdisciplinaridade, da transdisciplinaridade, da subjetividade, da contextualidade, da refutabilidade e da flexibilidade. Ante o ensino religioso atual, as Ciências das Religiões podem contribuir de forma neutra e sem comparar as religiões entre si. Conclui-se, com este estudo, que nos últimos trinta anos muito se publicou sobre ensino religioso, no entanto, existe a necessidade de uma formação docente voltada para o ensino religioso brasileiro, levando em consideração toda a sua complexidade por meio das Ciências das Religiões.
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Klaassen, Frank F. "Religion, science, and the transformations of magic, manuscripts of magic, 1300-1600." Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape9/PQDD_0003/NQ41194.pdf.
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Casey, John J. "An apostate instauration : religion, moral vision and humanism in modern science fiction." Thesis, University of Strathclyde, 1989. http://oleg.lib.strath.ac.uk:80/R/?func=dbin-jump-full&object_id=23759.
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Since the characteristic logicality of most science fiction can overshadow its debt to Romantic, or more properly, Gothic literature, the humanistic 'science fiction of aspiration' is a rather neglected element of the genre. This study offers evidence of a distinctive, often quite fundamental current of Gothic feeling which runs through some early science fiction; and traces the changing presentation of scientific materialism and the first strains of anticlericalism in later texts. As religious writers also have used the themes and conventions of science fiction astutely in attacking 'profane' science and 'secular' morality, especially in the context of the scientific or materialistic 'utopia', their stories are of considerable interest and are also discussed in detail. A reader by turns reminded of human sinfulness and then again confronted with the imputed inadequacies which the Romantic humanist seeks to transcend may well wonder why religion and science clash so recurrently in science fiction. The provenances, contexts and discourse of the moral perspectives which are commonly encountered in this popular genre are identified and discussed. These are particulary significant in the light of the apostate quality of humanistic texts, and their teleological concerns. Several influential critiques of institutionalised religion and clerical hypocrisy are examined fully; they reveal how the central device of the factitious religion developed from its generic beginnings in Butler's first satire, Erewhon, and emerged as a distinctive feature of science fiction. From the outset, the utilization of Faustian, Promethean and Messianic protagonists in this 'science fiction of aspiration' is scrutinised. Other intertextual features, whether conceptual, structural or thematic, are also elucidated. The study concludes with an examination of the most hubristic, sublime and teleological of the many themes of contemporary science fiction: the self-transcendence of man, the ultimate fulfilment of humanistic aspiration.
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Iagher, M. G. "Theorizing experience : the psychological search for a science of religion (1896-1937)." Thesis, University College London (University of London), 2016. http://discovery.ucl.ac.uk/1507765/.
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This dissertation examines the central projects for a psychology of religion put forward in the late nineteenth and early twentieth centuries. It argues that the proponents of this subdiscipline were attempting to set up a new science of religion, one which they thought was radically different from the science(s) of religion(s) that had been created in the second half of the nineteenth century by thinkers such as Max Müller, C.P.Tiele, E.B. Tylor, or Albert Réville. The novelty of the psychology of religion was thought to reside in its identification of a primarily affective and pre-intellectual religious experience as the essence of religion and in the development of tools (e.g. questionnaires) and concepts (e.g. conversion, mysticism) with which to probe that experience. After a period of efflorescence in the first two decades of the twentieth century, the psychology of religion began declining in the 1930s. I argue that this decline was, in part, the result of an inability to maintain the theoretical integrity of the psychology of religion's topic of study, such that the discipline either became dissolved into general psychology or it became a private theology in its own right. Chapter 1 outlines the ways in which the sciences of religion were constructed by the aforementioned nineteenth century theorists, looking in particular at several Gifford lectures and at a number of prominent French historians of religions. Chapter 2 reconstructs the debates around the concept of conversion and its relation to the notion of feeling, examining the texts of American psychologists such as William James, E.D. Starbuck, or James H. Leuba. Chapter 3 examines the formation of the notion of 'mysticism' in the French-speaking psychology of religion, by looking, primarily, at the works of Théodore Flournoy, Henri Delacroix, Théodule Ribot, and Pierre Janet. Chapter 4 examines C.G. Jung's psychology of religion.
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Parkin, Jonathan Bruce. "Science, religion, and politics in Restoration England : Richard Cumberland's De legibus naturae /." Woodbridge (GB) : Royal historical society : Boydell press, 1999. http://catalogue.bnf.fr/ark:/12148/cb377538204.
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Shetzline, David William. "Quantum dialogues : the rhetorics of religion and the metaphors of postmodern science /." view abstract or download file of text, 2000. http://wwwlib.umi.com/cr/uoregon/fullcit?p9978254.
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Thesis (Ph. D.)--University of Oregon, 2000.Typescript. Includes vita and abstract. Includes bibliographical references (leaves 309-316). Also available for download via the World Wide Web; free to University of Oregon users.
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Whitehead, Andrew L., and Joseph O. Baker. "Homosexuality, Religion, and Science: Moral Authority and the Persistence of Negative Attitudes*." Digital Commons @ East Tennessee State University, 2012. https://dc.etsu.edu/etsu-works/496.
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The liberalization of attitudes toward homosexuality in the United States over the past 30 years is well documented. Despite these changes, substantial resistance to equality for gay men and lesbians remains. Previous studies indicate that beliefs about the etiology of homosexuality are central to this discussion. Those who believe homosexuality is innate are more favorable, while those who believe it is the result of a choice are more negative. Moreover, experimental research indicates that those with negative views actually become more opposed when a natural explanation is proposed. This study highlights the importance of perceived sources of epistemic and moral authority for understanding views of homosexuality. Using stances on culturally controversial issues involving “science and religion” as indicators of where individuals place authority, we outline the connection between perceptions of moral authority and attributions about homosexuality. Analyses of a national survey of American adults show that, net of controls, one’s stance on moral authority is the strongest predictor of attributions about whether homosexuality is chosen or innate.
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Wegener, David Jonathan. "In principio John Calvin on scripture and science /." Theological Research Exchange Network (TREN) Access this title online, 1989. http://www.tren.com.
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Wegener, David Jonathan. "I̲n̲ p̲r̲i̲n̲c̲i̲p̲i̲o̲ John Calvin on scripture and science /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
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Hagberg, Stephen C. "Science and the interpretation of Scripture Galileo's approach /." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
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Hara, Masakazu. "Critical realism in philosophy of science and its relevance to theology." Theological Research Exchange Network (TREN), 1989. http://www.tren.com.
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Bundrick, David R. "The development of a scale to identify college and university science professors' science-faith paradigms /." free to MU campus, to others for purchase, 2003. http://wwwlib.umi.com/cr/mo/fullcit?p3091906.
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Meister, Chad V. "Science and theology on formulating a critical realist model of integration /." Theological Research Exchange Network (TREN), 1993. http://www.tren.com.
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Walters, Handri. "Religion, intolerance, and social identity." Thesis, Stellenbosch : Stellenbosch University, 2010. http://hdl.handle.net/10019.1/4175.
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Thesis (MA (Political Science))--Stellenbosch University, 2009.ENGLISH ABSTRACT: Over the past few decades the secular world has witnessed an increasing assault, specifically from the monotheistic religious fundamentalist community, on their beliefs and values. The undeniable intolerance shown by the religious fundamentalist community has often translated into violent terrorist attacks against the secular world. The fact that religious beings can resort to such atrocious acts of violence has certainly baffled many onlookers. It surely comes as no surprise that religious fundamentalism is generally viewed as a ''hard-to-understand‟ phenomenon. This literature review will describe the ''hard-to-understand‟ phenomenon that is religious fundamentalism by employing social identity theory. The social identity of religious fundamentalists is generally derived from sacred texts and what they consider to be absolute truths. These presumed absolute truths not only provide ample opportunity for the development of the ''us‟/''them‟ duality, but also provide a platform for an intense intolerance of the ''other‟, also referred to as the out-group. Of course, the ''us‟/''them‟ duality can be created on many social dimensions, but religion has proven to bring quite an extensive, even murderous, intolerance to in- and out-group characterizations. The ever increasing actions of religious fundamentalist groups over the past few decades have certainly illustrated this point with some conviction. The importance of social identity has been recognised in many major traditions of the social sciences, not excluding political science. Social identity forms the basis of any group‟s actions or reactions. Therefore, its significance stretches far beyond simply providing an identity to a social group. Social identity also acts as a preamble to how a social group, in this case religious fundamentalists, chooses to deal with invidious comparisons. By employing social identity in this particular way we can go beyond investigating how religious fundamentalists act and react to the point of understanding why they act and react the way they do. In this study it was found that although a number of options to deal with invidious comparisons are available to social groups, only a few of these options are likely to be pursued by religious fundamentalists in order to remain a relevant and competitive social group within the social hierarchy. This approach will provide important insights into a formerly ''hard-to-understand‟ phenomenon namely religious fundamentalism.
AFRIKAANSE OPSOMMING: Oor die laaste paar dekades het die sekulêre wêreld 'n toenemende aanslag op sy oortuigings en waardes waargeneem, spesifiek vanaf die monoteïstiese godsdienstige fundamentalistiese gemeenskap. Die onloënbare onverdraagsaamheid wat deur hierdie godsdienstige fundamentalistiese gemeenskap getoon word ontaard dikwels in geweldadige terroriste aanvalle op die sekulêre wêreld. Die feit dat godsdienstige individue hulself begwewe tot sulke wreedaaardige dade van geweld het verseker baie toeskouers verydel. Dis is sekerlik dan nie 'n verrassing dat godsdienstige fundamentalisme gesien word as 'n ''moelik-om-te-begryp‟ fenomeen nie. Hierdie literatuur oorsig sal die ''moelik-om-te-begryp‟ fenomeen wat godsdienstige fundamentalisme is beskryf deur gebruik te maak van die sosiale identiteits teorie. Die sosiale identiteit van godsdienstige fundamentaliste spruit oor die algemeen uit heilige teks en absolute waarhede. Hierdie absolute waarhede bied nie slegs ruim geleenthede vir die ontwikkeling van die ''ons‟/''hulle‟ dualiteit nie, maar bied ook 'n platform vir 'n intense onverdraagsaamheid van die 'ander‟, wat ook verwys word na as die buite-groep. Natuurlik kan die ''ons‟/''hulle‟ dualiteit op grond van baie ander sosiale dimensies ontwikkel word, maar godsdiens het telke male al gedemonstreer dat dit 'n omvattende, selfs moordadige, onverdraagsaamheid na binne- en buite-groep karakterisering bring. Die al ewige toenemende aksies van godsdienstige fundamentalistiese groepe oor die laaste paar dekades illustreer sekerlik hierdie punt met oortuiging. Die belangrikheid van sosiale identiteit word erken deur verskeie tradisies van die sosiale wetenskappe en politieke wetenskap word nie hier uitgesluit nie. Sosiale identiteit vorm die basis van enige groep se aksies en reaksies. Vir hierdie rede strek die betekenisvoheid ver verby die feit dat slegs 'n identiteit aan 'n sosiale groep verskaf word. Sosiale identiteit tree op as 'n voorrede vir die manier waarop 'n sosiale groep, in ons geval godsdienstige fundamentaliste, verkies om onbenydenswaardige vergelykings te hanteer. Deur sosiale identiteit op hierdie besondere manier aan te spreek kan ons verder gaan as om slegs ondersoek in te stel in hoe godsdienstige fundamentaliste optree en reageer tot die punt waar ons kan verstaan hoekom hulle optree en reageer op hierdie spesifieke manier. In hierdie studie is gevind dat alhoewel daar 'n aantal opsies beskikbaar is vir sosiale groepe om onbenydenswaardige vergelykings te hanteer, is daar slegs 'n paar van hierdie opsies wat mees waarskynlik nagestreef sal word deur godsdienstige fundamentaliste ten 'n einde 'n relevante en kompeterende sosiale groep binne die sosial hïerargie te wees. Hierdie benadering sal belangrike insigte bring tot die voormalige 'moeilik-om-te-begryp‟ fenomeen genaamd godsdienstige fundamentalisme.
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Hedlund, Lina. "Religiös lära eller lära om religion? : En idealtypsanalys av riksdagsdebatterna och läroplanerna 1962 och 2011." Thesis, Uppsala universitet, Statsvetenskapliga institutionen, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-352749.
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It has long been discussed what place religion should have in the Swedish school systems and the views on this has changed over the years. The purpose of this essay is to investigate the change of religion's place in school in the Swedish parliamentary debate and school curriculum, regarding the years 1962 and 2011. I will also discuss how the debates and curriculums relate to freedom of religion. The purpose will be answered with a qualitative text analysis through ideal types analysis. The ideal types are derived from vital parts of previous research and the secularization theory that landed in the polar opposites Christian Denomination and Non-denomination. The ideal type Christian Denomination stands for subjectivity, Christian values and parents’ rights to freedom of religion regarding their children. In contrary, the ideal type Non-denomination stands for objectivity at all levels, the children’s right to choose their conception of life and freedom of religion. Bringing this research to light concerning how the view of religion’s place in school has changed over time in the parliament and curriculum, will together with the creation of ideal types both be contributing to the field of science. Since the school in Sweden is mandatory, it is important for the society to be aware of how the children are affected by the teachings in the school. The research shows that the debate 1962 is in comparison located nearest to Christian Denomination and the curriculum of 1962 is placed in between the two ideal types. The debate and curriculum of 2011 are located at the same spot close to Non-denomination. In summary, there has been a change in the place of religion in school, both in the parliamentary debate and curriculum. According to the results, religion seems to have a smaller impact in school year 2011 compared to 1962. However, it is possible given the secularization theory that religion appears in new ways.
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Abidin, Zainal. "Science and metaphysics a methodological investigation (Christian Frans van Fraassen, Ernan McMullin) /." [Bloomington, Ind.] : Indiana University, 2005. http://wwwlib.umi.com/dissertations/fullcit/3163020.
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Thesis (Ph.D.)--Indiana University, Dept. of History and Philosophy of Science, 2005.Source: Dissertation Abstracts International, Volume: 66-02, Section: A, page: 0615. Advisers: Michael L. Friedman; Noretta Koertge. Title from dissertation home page (viewed Oct. 18, 2006).
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Steele, Sarah. "Politics, religion and the work of Seamus Heaney." Thesis, University of Kent, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.300935.
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Baker-Hytch, Max. "Reformed Epistemology and naturalistic explanations of religious belief : an inquiry into the epistemological implications of the cognitive science of religion." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:74c7b127-cf27-4939-9e32-5341465e02a8.
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Reformed Epistemology is an influential view in contemporary philosophy of religion, according to which theistic beliefs that are the product of our native, non-inferential cognitive faculties often constitute knowledge if God exists. My aim in this thesis is to ascertain whether Reformed Epistemology is viable in light of contemporary scientific explanations of the mechanisms of religious belief- formation, especially the Cognitive Science of Religion (CSR). I argue for a qualified “yes.” To begin with, I attempt to carefully reconstruct and scrutinise some currently popular “debunking arguments” from CSR’s findings, which aim to show that non-inferential religious beliefs are not knowledge, even if true, given the causal origins that CSR ascribes to them. I try to show that in various ways these arguments fail. Subsequently, I attempt to find a better such argument. The strongest debunking argument, I contend, is one that focuses upon the diverse and mutually inconsistent outputs of the religious belief-producing mechanisms described by CSR. However, I go on to argue that even supposing that this argument succeeds in showing that religious beliefs that are partly the product of contingent cultural influences are not knowledge even if true, there remains a body of what I term “core propositions”—propositions concerning the existence of some kind of personal, supernatural creator and moral lawgiver, in which humans are naturally disposed to believe regardless of their particular cultural setting— that can be known if God exists. Finally, I try to show that merely having this core supernaturalistic knowledge would provide someone with the cognitive contact with God that is sufficient for having a personal relationship with God (if God exists), even if only de re relationship. I argue, moreover, that God would have positively good reasons for creating a world in which human beliefs about life’s most important matters, including religious matters, are significantly dependent upon testimony and hence subject to the ebbs and flows of cultural tides.