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Journal articles on the topic 'Science and religion'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 February 2023

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1

Jevtić, Miroljub. "POLITICAL SCIENCE AND RELIGION." POLITICS AND RELIGION JOURNAL 1, no. 1 (January 15, 2007): 59–69. http://dx.doi.org/10.54561/prj0101059j.

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Political science is In same time old and young science. Old, if we have in mind politics as subject of research, and young if we think about institutions in which politics is only subject of research or education. Having in mind religion as subject of political science,s research, we can easily conclude that all books in early history of mankind, which were dedicated to political topics, had for the first subject religion. That is clear if we remember that firsts form of politicals organisations in old Babylon, Egypt and Israel... were inseparable connected with gods. Gods gave legitimacy to those states. But so political sciences institutions in generally so Politology of religion, or politologie des religions in French, was born late. The firsts subjects of research in politicals sciences institutions were: state, political regimes, political parties, theory of politics, political systems, etc. Religion was studied very rarely. Modern political science was born under influence of french intellectuals: Dederot, Rousseau, Voltaire etc. They considered that religion will disappear with education and development. Their compatriot Alexis de Tocqueville thought contrary to their prognosis. The time gave right to Tocqueville. In the second part of XX century when the world develompent was highest, religion maintained its position in big part of globe and became stronger in a lot of states. That created big challenge for political science. Many of politicals scientis started with research concerning influence of religion into politics. That create, as the first step, centers for research of relations among religion and politics as is “labaratoire RELIGION ET POLITIQUE at “Institute d'etudes politiques” in Paris or “L'Observatoire du Religieux” at “Institut d'etudes politique” in Aix en provence en France, and finally that created special scientific discipline among political sciencies which name is “Politology of religion” or “Politologie des religions” in french.

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Turner, Bryan S. "Religion." Theory, Culture & Society 23, no. 2-3 (May 2006): 437–44. http://dx.doi.org/10.1177/0263276406062530.

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The emergence of a science of religion and religions in which the sacred became a topic of disinterested, objective inquiry was itself an important statement about the general character of social change and can be taken as an index of secularization. It implies a level of critical self-reflexive scrutiny in society. In the West, the study of ‘religion’ as a topic of independent inquiry was initially undertaken by theologians who wanted to understand how Christianity could be differentiated from other religions. The problem of religious diversity had arisen as an inevitable consequence of colonial contact with other religious traditions and with phenomena that shared a family resemblance with religion, such as fetishism, animism and magic. The science of religion implies a capacity for self-reflection and criticism, and it is often claimed that other religions do not possess such a science of religion. While different cultures give religion a different content, Christianity was defined as a world religion. In Hegel's dialectical scheme, the increasing self-awareness of the Spirit was a consequence of the historical development of Christianity. The contemporary scientific study of religion and religions is confronted by significant epistemological problems that are associated with globalization, and the traditional question about the nature of religion has acquired a new intensity.

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Bulbulia, Joseph, Joseph Bulbulia, and Edward Slingerland. "Religious Studies as a Life Science." Numen 59, no. 5-6 (2012): 564–613. http://dx.doi.org/10.1163/15685276-12341240.

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

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Gruenwald, Oskar. "Science-Religion Dialogue." Journal of Interdisciplinary Studies 7, no. 1 (1995): 151–70. http://dx.doi.org/10.5840/jis199571/29.

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The Fifth European Conference on Science and Theology, held in Freising and Munich, Germany, 1994, exemplified the growing worldwide interest in science-religion dialogue. The keys to this dialogue care the emergmg linkages and interfaces among all the sciences, on the one hand, and the enigmatic complexity of questions concerning the origin, nature, and destiny of man and the universe, on the other. Both increasingly address issues of meaning values, and ultimate causes, which lie well beyond the ken of science as presently understood. Underlying the current science-religion dialogue is a sense of awe, humility, and wonder in the face of incomplete knowledge seeking understanding and transcendental faith seeking rational foundations.

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Gruenwald, Oskar. "Science and Religion." Journal of Interdisciplinary Studies 6, no. 1 (1994): 1–23. http://dx.doi.org/10.5840/jis199461/21.

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Contemporary natural science is returning to the question of First Principles concerning the origin, nature, and destiny of man and the universe, while the social sciences bracket man and the question of values, and theologians largely concede factual pronouncements about the world to scientists. This essay proposes that man himself is the missing link between science and religion, nature and spirit. And that the main challenge for science and religion today is to find a common, intersubjectively transmissible language which could bridge the conceptual gap between these two fields of inquiry, A genuine science-theology dialogue would have to "unbracket" man and encompass the totality of human experience via a global approach to all knowing seeking to rediscover the interconnectedness and complementarity between facts and values, knowledge and faith, science and religion.

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6

Gruenwald, Oskar. "Science and Religion." Journal of Interdisciplinary Studies 6, no. 1 (1994): 1–23. http://dx.doi.org/10.5840/jis199461/21.

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Contemporary natural science is returning to the question of First Principles concerning the origin, nature, and destiny of man and the universe, while the social sciences bracket man and the question of values, and theologians largely concede factual pronouncements about the world to scientists. This essay proposes that man himself is the missing link between science and religion, nature and spirit. And that the main challenge for science and religion today is to find a common, intersubjectively transmissible language which could bridge the conceptual gap between these two fields of inquiry, A genuine science-theology dialogue would have to "unbracket" man and encompass the totality of human experience via a global approach to all knowing seeking to rediscover the interconnectedness and complementarity between facts and values, knowledge and faith, science and religion.

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7

Ningsih, Tutuk, Sutrimo Purnomo, Muflihah Muflihah, and Desi Wijayanti. "Integration of Science and Religion in Value Education." IJORER : International Journal of Recent Educational Research 3, no. 5 (September 30, 2022): 569–83. http://dx.doi.org/10.46245/ijorer.v3i5.248.

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The study aims to describe a value education model in teaching the integration of science and religion and to find out the values generated in the learning process of the integration of science and religion. Education is a major factor in shaping the human personality through the learning process that takes place in schools and in society. These educational goals can be done by providing scientific and religious materials to create the potential of students. Indeed, religious values will guide science and technology that are increasingly developing in the world. Therefore, the integration of science and religion in schools is very important to be taught, so that both of sciences and religions balance each other. This qualitative-naturalistic research used interview, observation, and documentation as the data collection techniques. The results of this study show that (1) the integrative model will facilitate and make learning more meaningful and efficient, so that the teaching and learning process will produce integrated knowledge; (2) through the integration of science and religion, the learning process is more directed which can sharpen the mind; (3) the learning material combining science and religion is the main instrument for realizing learning objectives; (4) the learning strategy integrating science and religion has a good effect on student and teacher interactions during the learning process; (5) the values developed in the integration of science and religion are the value of belief in Allah, being religious, and intelligent.

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8

Bishop, Steve. "A Typology for Science and Religion." Evangelical Quarterly: An International Review of Bible and Theology 72, no. 1 (October 6, 2000): 35–56. http://dx.doi.org/10.1163/27725472-07201005.

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The various understandings of the relationship between science and religion can be grouped into six categories: science replaces religion; religion replaces science; science shapes religion; religion shapes science; science and religion are independent; science and religion are in dialogue. The article illustrates and evaluates each of these theories of the relationship between science and religion. It is concluded that each of the categories discussed collapses into aʽreligion shapes scienceʼ position, since religious convictions of some sort are basic to humanity. Ultimate (religious) beliefs are integral to science and maths, and so religious beliefs shape science.

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9

Ambasciano, Leonardo. "Comparative Religion as a Life Science." Method & Theory in the Study of Religion 30, no. 2 (March 19, 2018): 141–49. http://dx.doi.org/10.1163/15700682-12341414.

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AbstractThe present paper offers a brief contextualization of William E. Paden’sNew Patterns in Comparative Religion(2016). Paden’s “new naturalism” entails the unification of cognition, biology, sociology, and ecology in order to bring down the divide between natural sciences and the humanities. While some representatives of the neo-phenomenological trend in comparative religion are currently reviving the most epistemically unwarranted assumptions of Mircea Eliade’s (1907-1986) disciplinary approach, Paden’s proposal stands out as an indispensable asset for the reorientation of comparative history of religions as a life science. Nonetheless, the presence of some problematic Eliadean tenets in Paden’s volume is called into question.

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10

Klementyeva, Tatyana N. "RELATIONSHIPS RELIGIOUS DENOMINATIONS AND THE SCIENTIFIC COMMUNITY IN MODERN RUSSIA." Sovremennye issledovaniya sotsialnykh problem 14, no. 2 (June 30, 2022): 94–115. http://dx.doi.org/10.12731/2077-1770-2022-14-2-94-115.

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Background. In modern philosophical literature, three positions of the relationship between science and religion in the modern world are highlighted – conflict, complementarity and dialogue, synthesis and integration. To determine the attitude of the participants of this interaction themselves, believers and scientists, a sociological study was conducted. Purpose. The purpose of the study was to research the attitude of representatives of religious denominations of modern Russia to science and the scientific community. Achieving this goal involved studying the attitude of representatives of religious denominations to the scientific community, to science as a way of knowing reality, to the conflict between science and religion, as well as to the possibility of scientific proof of religious beliefs. Materials and methods. The main research method was an expert survey, which was conducted in the form of an in-depth interview and a questionnaire survey. A total of 23 experts were interviewed, who were divided into two groups representing biblical and Eastern religions. Results. Based on the analysis of the results obtained, it was concluded that of the three points of view on the relationship between religion and science, the position of conflict is the least popular. However, there are more supporters of the idea of a conflict between religion and science among representatives of biblical religions than among representatives of Eastern religions. The point of view that asserts the possibility of a synthesis of religion and science is also not widespread, and is typical mainly for representatives of Eastern religions who have deep knowledge in the field of natural sciences. The most common point of view is the position of complementarity of science and religion, expressed in the possibility of using scientific data to confirm the main provisions of the religious worldview.

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Kasak, Enn. "NEPASTEBĖTA PASAULIETINĖ RELIGIJA MOKSLE." Problemos 80 (January 1, 2011): 94–106. http://dx.doi.org/10.15388/problemos.2011.0.1305.

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Pasaulietinės religijos sąvoka, vartojama socialinėje filosofijoje, taip pat gali būti šiek tiek kitaip pritaikyta ir mokslo analizei, nes tarp mokslininkų galime aptikti nepastebėtų religinių nuostatų, kaip antai pasitikėjimo nuomone ar šventumo pajauta. Tokios nuostatos žadina abejotinos argumentacijos vartojimą kovojant prieš pseudomokslus, skatina kontekstinę demagogiją mokslinėje propagandoje. Pasaulietinės religijos moksle pripažinimas leistų atskirti disciplinas, kuriose religiškumas yra klaidinantis reiškinys (pvz., fizika), nuo tų, kurios yra pagrįstos religiniais įsitikinimais (pvz., astrologija). Religiškumą moksle galima tyrinėti pasitelkiant daugiamates religiškumo skales. Remdamiesi pragmatizmo ideologija, mokslininkaigalėtų išsaugoti savo ištikimybę tikrovės pažinimui, išvengdami nukrypimo į pasaulietinę religiją.Pagrindiniai žodžiai: įsitikinimai, religiškumo matmenys, civilinė religija, mokslo filosofija, religiškumas moksle.Unperceived Civil Religion in ScienceEnn Kasak SummaryThe concept of civil religion, as used in social philosophy, can also be applied in the study of science in a slightly different way, as we can find unperceived religious attitudes in trusting beliefs and feelings of sanctity among scientists. Such reactions evoke the use of questionable argumentation in the struggle against pseudo-sciences, spawning contextual demagogy in scientific propaganda. Recognising civil religion in science enables us to distinguish disciplines in which religiosity is a misleading phenomenon (e.g. physics) from others that are based on religious convictions (e.g. astrology). Religiosity in science can be analysed via multidimensional scales of religiosity. Using pragmatist ideology, scientists could retain their devotion to cognizing reality without deviating into civil religion.Keywords: beliefs, dimensions of religiosity, civil religion, philosophy of science, religiosity in science.

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12

Traphagan, John W. "Religion, Science, and Space Exploration from a Non-Western Perspective." Religions 11, no. 8 (August 3, 2020): 397. http://dx.doi.org/10.3390/rel11080397.

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Religion and science are often set up as polar opposites in Western philosophical and religious discourse and seen as representing different epistemological perspectives that juxtapose rationality with faith. Space exploration is largely viewed as a scientific and engineering problem and, thus, has tended to set aside the issue of religion as it relates to human movement off-planet. However, as we have moved increasingly toward the idea of colonization of the Moon and Mars, social scientists and philosophers have increasingly come to recognize that human movement into space also needs to be understood as a social phenomenon. As a social phenomenon, there is an inherent necessity to consider how religion may play a role in or influence the process of human exploration and settlement of space. However, what do we mean when we say “religion?” One of the fundamental problems of thinking about the relationship between religion, science, and space exploration is that the meaning of the word religion is rarely well-defined. Do we mean faith-based religions such as Christianity or Islam? Or do we mean practice-based religions such as Shinto and some forms of Buddhism? This paper will explore the question of religion and science from the perspective of Japanese religions as a way of problematizing the manner in which we think about and define religion as it relates to the practice of space exploration.

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13

Srivastava, Pravesh Kumar. "The Religion & Human Science: Religion & Science." International Journal of Interdisciplinary Social Sciences: Annual Review 2, no. 6 (2008): 193–96. http://dx.doi.org/10.18848/1833-1882/cgp/v02i06/52449.

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14

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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15

KAKOS, Spyridon I. "RELIGION AS THE SINGLE FOUNDATION OF SCIENCE." International Multidisciplinary Scientific Conference on the Dialogue between Sciences & Arts, Religion & Education 4, no. 1 (December 7, 2020): 50–60. http://dx.doi.org/10.26520/mcdsare.2020.4.50-60.

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For centuries, science was considered as something radically different from religion. Yet, the foundations of true science are deeply religious in nature. This paper seeks to show how religion is the only foundation needed for the formulation of scientific theories, since it provides the core principles on which the building of exact sciences is based upon. Our need to understand the cosmos and our faith in us being able to do so, are the main prerequisites for conducting science; prerequisites that are derived from our belief in us being the sons of God and, thus, being able to read His mind. From its birth on 7 March 1277 up to today, science seems to be the only logical attitude of religious people towards the unknown cosmos.

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Drees, Willem B. ""RELIGION AND SCIENCE" AS ADVOCACY OF SCIENCE AND AS RELIGION VERSUS RELIGION." Zygon® 40, no. 3 (September 2005): 545–54. http://dx.doi.org/10.1111/j.1467-9744.2005.00686.x.

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17

Appiah, Kwame Anthony. "What Is a Science of Religion?" Philosophy 93, no. 4 (September 21, 2018): 485–503. http://dx.doi.org/10.1017/s003181911800030x.

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AbstractModern sociology and anthropology proposed from their very beginnings a scientific study of religion. This paper discusses attempts to understand religion in this ‘scientific’ way. I start with a classical canon of anthropology and sociology of religion, in the works of E. B. Tylor (1832–1917), Max Weber (1864–1920) and Émile Durkheim (1858–1917). Science aims to be a discourse that transcends local identities; it is deeply cosmopolitan. To offer a local metaphysics as its basis would produce a discourse that was not recognizable as a contribution to the cosmopolitan conversation of the sciences. So, a science of religion cannot appeal to the entities invoked in any particular religion; hence the methodological atheism of these three founding fathers. This cosmopolitan ideal, the calling of the scientist, on the one hand, and the concern to understand the ideas of other cultures, on the other, can pull in different directions. Understanding requires us to appeal to our own concepts but not to our own truths. In the explanations, though, truth – the universal shared reality – has to matter, because the scientific story of religion has to work for people of all faiths and none, precisely because it is cosmopolitan. Not everything we call a religion will have historical Christianity's laser-like focus on ontological truth-claims. But as long as there are people making truth-claims in the name of religion, there will be the possibility of a tension between the very idea of a science of religion and some of the multifarious collections of beliefs, practices and institutions that make up what we now call ‘religions’.

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18

IGNAT, Adrian. "SCIENCE AND RELIGION ON THE ENVIRONMENTAL CRISIS." Icoana Credintei 6, no. 12 (June 24, 2020): 76–81. http://dx.doi.org/10.26520/icoana.2020.12.6.76-81.

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19

Wiebe, Donald. "Appropriating religion: understanding religion as an object of science." Scripta Instituti Donneriani Aboensis 17, no. 1 (January 1, 1999): 253–72. http://dx.doi.org/10.30674/scripta.67258.

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In this paper, the author focuses on the study of religion as a scientific project, for it is the scientific interest in religion which has constituted the grounds for admitting the study of religion into the curriculum of the modern Western university. Despite that academic legitimation, however, the study of religion in the setting of the modern research university is not held in high esteem relative to the other sciences. It if the scientific study of religion is to be legitimately ensconced in the modern research university, the notion of religion will have to be wholly appropriated by science; only then will we be able to establish a conceptual foundation from which to make valid knowledge claims about religion on a level commensurate with the pronouncements of the natural and social sciences. Indeed, to go one step further, given the hold on the concept of religion by those committed to the humanistic study of religion, we might need to talk here not of the appropriation but of expropriation of religion by science—that is, of wresting ownership of the concept from the humanists by using it solely as a taxonomic device to differentiate and explain a peculiar range of human behaviour demonstrated in religious practices.

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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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Rennie, Bryan. "The History (and Philosophy) of Religions." Studies in Religion/Sciences Religieuses 41, no. 1 (March 2012): 24–32. http://dx.doi.org/10.1177/0008429811430055.

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In a paper given at a Roundtable at the American Academy of Religion (AAR) National Annual Conference in Montreal in November of 2009, jointly organized by the North American Association for the Study of Religion and the Critical Theory and Discourses in Religion Group of the AAR, I argued for the ineluctably philosophical nature of what is most commonly called ‘method and theory in the study of religion.’ That paper ( Rennie, 2010 ) also argues that what is conventionally referred to as ‘philosophy of religion’ does not, strictly speaking, warrant that name since it is in fact a form of theology that utilizes philosophical methodologies to consider principally, if not exclusively, Christian concerns. I also argued that a philosophy of religion(s) constituted along the lines of the philosophy of science would be a potential improvement in both ‘philosophy of religion’ and ‘method and theory in the study of religion.’ In this paper I would like to consider—with the help of a closer look at contemporary philosophy of science—precisely what a reconstituted history (and philosophy) of religions might look like, how it might differ from current scholarship, and what it might achieve. Dans une communication donnée lors d’une table ronde à l’American Academy of Religion (AAR) National Annual Conference à Montréal en novembre 2009, organisée conjointement par le North American Association for the Study of Religion et le groupe de Critical Theory and Discourses in Religion de l’AAR, j’avais argué la nature inéluctablement philosophique de ce qui est couramment appelé « Method and Theory in the Study of Religion ». Cet article ( Rennie, 2010 ) soutient également la thèse que ce qu’on appelle couramment « Philosophie de la religion » ne correspond pas stricto sensu à ce qu’une telle dénomination recouvre puisqu’il s’agit en fait d’une forme de théologie recourant à des méthodes philosophiques pour envisager des préoccupations principalement, sinon exclusivement, chrétiennes. Je soutiens aussi qu’une philosophie des religions constituée à partir des lignes de force de la philosophie des sciences pourrait apporter une amélioration potentielle de la philosophie de la religion, de la méthode et de la théorie dans l’étude des religions. Dans cet article, j’aimerais examiner précisément —par le biais des apports de la philosophie des sciences contemporaine— ce à quoi l’histoire (et la philosophie) des religions pourrait ressembler, les termes dans lesquels elle se distinguerait des approches actuelles et ce à quoi nous pourrions ainsi aspirer.

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Gonçalves, Paulo Sérgio Lopes. "A identidade da teologia no estudo da religião." Revista Eclesiástica Brasileira 71, no. 281 (February 20, 2019): 17. http://dx.doi.org/10.29386/reb.v71i281.1063.

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Objetiva-se neste artigo explicitar a identidade da teologia compreendida como ciência no estudo da religião. Para atingir este objetivo, serão apresentadas as possibilidades de estudos da religião na forma de ciência da religião, de ciências da religião, de ciências das religiões e de teologia. Além disso, explicitar-se-á a teologia como ciência em função de ser constituída por um positum que a torna ciência ôntica, tendo na filosofia – ciência ontológica – seu partner. Em seguida, apresentar-se-á a possibilidade teológica de estudar a religião a partir da filosofia da religião e da teologia fundamental pensadas por Karl Rahner, cujas consequências fundamentais são as formulações da teologia da religião pós-moderna e da teologia das religiões ou do pluralismo religioso. Concluir-se-á que a teologia pode ter assento na Universidade para estudar a religião, ao lado e em diálogo com formas científicas de estudo, caracterizando-se como scientia fidei et amoris da relação entre Deus e o homem.Abstract: The objective of this article is to clearly explain the identity of theology understood as a science in the study of religion. To reach this objective, we will present the possibilities of studies of religion in the form of science of religion, sciences of religion, sciences of religions and of theology. Moreover, we will explain theology as a science because it is constituted by a positum that turns it into an ontical science that has in philosophy – an ontological science – its partner. Then we will present the theological possibility of studying a religion starting with the philosophy of the fundamental religion and theology imagined by Karl Rahner of which the basic consequences are the formulations of the post-modern theology of religion and of the theology of religions or religious pluralism. We will conclude by stating that theology can have a chair at the University to study a religion side by side with scientific forms of study and in dialogue with them, characterizing itself as scientia fidei et amoris of the relationship between God and the human being.

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Fırıncı, Yusuf. "Ultramodern Psychology: A Vision Construction with Culture, Religion, Cognitive Science and Neurotheology." Spiritual Psychology and Counseling 4, no. 3 (October 15, 2019): 275–308. http://dx.doi.org/10.37898/spc.2019.4.3.080.

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This research paper focuses on the evaluation of historical connections and interactions between psychology, psychiatry, psychologists, beliefs and religions. The argument of this research is; for developing future perspectives on psychology, religion can possibly provide historical and modern tools, as well as various other contributions. Within the scope of this research paper, the main idea and some other relevant arguments have been developed by evaluating historical facts and scientific analysis presented under the sub-sections of this essay, namely; psychology, beliefs and interdisciplinary connections, nonmaterial beliefs in cultural psychology, science and religion: a synergetic approach is possible, studying psychology and religion, psychology of religion, psychological benefits of religion, interpreting and utilizing new brain sciences of neurotheology and cognitive science. The conclusion briefly summarizes diverse understandings formed through the evaluation of these sub-sections. This research illustrates the coexistence of religious and scientific knowledge using the emergence of modern psychology. On the other hand, some arguments regarding the commercialization of research targets, the transformation of science into neoliberal market discourses leading to some kind of social Darwinism, or regarding some of the influences of some of the sponsors; some of the leaders; some of the foundations; some of the scientism ideologies; and various global agendas are shared to illustrate the necessity to be cautious.

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Evers, Dirk, and Matthias D. Wüthrich. "Religion and Science." Philosophy, Theology and the Sciences 6, no. 2 (2019): 117. http://dx.doi.org/10.1628/ptsc-2019-0013.

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25

Summers, John E. "Science versus Religion." BioScience 37, no. 10 (November 1987): 700. http://dx.doi.org/10.2307/1310464.

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26

Hagen, Kirk D. "Science/Religion Complement." Dialogue: A Journal of Mormon Thought 40, no. 4 (December 1, 2007): viii. http://dx.doi.org/10.5406/dialjmormthou.40.4.0vii.

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27

Crépel, Pierre. "Religion et science." La Pensée N° 407, no. 3 (October 25, 2021): 143–46. http://dx.doi.org/10.3917/lp.407.0143.

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28

Fletcher, John C. "Science and Religion." Science 277, no. 5332 (September 12, 1997): 1589–93. http://dx.doi.org/10.1126/science.277.5332.1589-b.

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29

MATSUI, Kazunori. "Science, Religion, Ethics." Journal of The Institute of Electrical Engineers of Japan 126, no. 12 (2006): 771. http://dx.doi.org/10.1541/ieejjournal.126.771.

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30

Hare, Peter H. "Science and Religion." Philo 8, no. 2 (2005): 183–85. http://dx.doi.org/10.5840/philo20058212.

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31

Corbett, Thomas. "Science and Religion." Irish Theological Quarterly 56, no. 2 (June 1990): 102–13. http://dx.doi.org/10.1177/002114009005600202.

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Grigoryan, Ernest. "Science and Religion." WISDOM 1, no. 6 (July 1, 2016): 33. http://dx.doi.org/10.24234/wisdom.v1i6.61.

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Abstract:

The main aim of this paper is to undertake a comparative scientific analysis of religions on the basis of the well-known theoretical foundation developed by Jean Piaget. The special feature of his approach is its logical and mathematical underpinnings. We use them to resolve disputes among religious systems. In this case we are obliged to refer to that level of reality which can be disclosed to us only by means of corresponding logical and mathematical tools. Such an apparatus and its accompanying map of reality is a necessary component in the study of what is at essence an evolutionary biological and social process, which is what we are namely dealing with in terms of the analytic study of religions.This fundamental proposition regarding the connection between logical-mathematical coordination and the morphogenesis of life ought to provide the basis for ongoing progress in unifying the religious worldviews within the framework of the most highly developed and universal among them. My overall thesis is founded on the overwhelmingly universal character of Christianity, encompassing within its embrace all the other religious methodological approaches in the form of partial and particular instances, though not their entire religious teachings.

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33

Hodgson, P. E. "Science and Religion." Contemporary Physics 42, no. 6 (November 2001): 383–86. http://dx.doi.org/10.1080/00107510110079260.

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Ayala;, F. J. "Religion and Science." Science 284, no. 5421 (June 11, 1999): 1773b—1773. http://dx.doi.org/10.1126/science.284.5421.1773b.

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35

Houlder, Michael. "Science and religion." Nature 363, no. 6428 (June 1993): 389. http://dx.doi.org/10.1038/363389a0.

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Evans, D. H. "Science and religion." Nature 363, no. 6428 (June 1993): 389. http://dx.doi.org/10.1038/363389b0.

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Mathieson, Graham L. "Science and religion." Nature 363, no. 6428 (June 1993): 389. http://dx.doi.org/10.1038/363389c0.

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Fletcher, Hugh. "Science and religion." Nature 363, no. 6428 (June 1993): 389–90. http://dx.doi.org/10.1038/363389d0.

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Granot, David. "Science and religion." Nature 363, no. 6428 (June 1993): 390. http://dx.doi.org/10.1038/363390a0.

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Lote, Christopher J. "Science and religion." Nature 363, no. 6428 (June 1993): 390. http://dx.doi.org/10.1038/363390b0.

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Katscher, Friedrich. "Science and religion." Nature 363, no. 6428 (June 1993): 390. http://dx.doi.org/10.1038/363390c0.

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42

Dorricott, Jean N. "Science and Religion." Theology 91, no. 743 (September 1988): 416–17. http://dx.doi.org/10.1177/0040571x8809100510.

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Fletcher;, J. C. "Science and Religion." Science 277, no. 5332 (September 12, 1997): 1589a—1593. http://dx.doi.org/10.1126/science.277.5332.1589a.

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44

O'HEAR, ANTHONY. "Science and Religion." British Journal for the Philosophy of Science 44, no. 3 (September 1, 1993): 505–16. http://dx.doi.org/10.1093/bjps/44.3.505.

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Phoenix, S. J. D. "Science and religion." Contemporary Physics 37, no. 6 (November 1996): 471–73. http://dx.doi.org/10.1080/00107519608217537.

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Crowther, Kathleen. "Science and Religion." Early Science and Medicine 24, no. 3 (September 5, 2019): 283–88. http://dx.doi.org/10.1163/15733823-00240a01.

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47

Orear, Jay. "Religion vs. science?" American Journal of Physics 60, no. 5 (May 1992): 394. http://dx.doi.org/10.1119/1.16889.

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48

Phipps, Thomas E. "Religion versus science?" American Journal of Physics 60, no. 10 (October 1992): 871. http://dx.doi.org/10.1119/1.17004.

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49

Segre, Eduardo. "Religion versus science?" American Journal of Physics 62, no. 4 (April 1994): 296. http://dx.doi.org/10.1119/1.17567.

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50

Leonov, Yu G. "Religion-science-education." Herald of the Russian Academy of Sciences 81, no. 2 (April 2011): 157–67. http://dx.doi.org/10.1134/s1019331611020080.

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