Showing papers in "Zygon in 2015"
TL;DR: This article argued that the future risks associated with human-caused climate change are severely underdetermined by science and that the strategic goals of policy interventions developed in response to risks are inevitably multiple and conflicting, and reconciling and achieving diverse goals requires political contestation.
Abstract: Why does climate change continue to be a forceful idea which divides people? What does this tell us about science, about culture, and about the future? Despite disagreement, how might the idea of climate change nevertheless be used creatively? In this essay I develop my investigation of these questions using four lines of argument. First, the future risks associated with human-caused climate change are severely underdetermined by science. Scientific predictions of future climates are poorly constrained; even more so the consequences of such climates for evolving human socio-technological and natural ecosystems. Second, I argue that to act politically in the world, people have to pass judgments on the facts of science; facts do not speak for themselves. Third, because these judgments are different, the strategic goals of policy interventions developed in response to risks associated with future climate change are inevitably multiple and conflicting. Finally, reconciling and achieving diverse goals requires political contestation. “Moving forward” on climate change then becomes a task of investing in the discursive and procedural preconditions for an agonistic politics to work constructively, to enable ways of implementing policies when people disagree.
30 citations
TL;DR: This article explored the ethics of climate engineering from a perspective of Confucian environmental ethics, drawing from existing discussion on ConfucIAN environmental ethics and confucian ethics of technology, and discussed what Confucians' ethics can contribute to the ethical debate on climate engineering.
Abstract: The burgeoning literature on the ethical issues raised by climate engineering has explored various normative questions associated with the research and deployment of climate engineering, and has examined a number of responses to them. While researchers have noted the ethical issues from climate engineering are global in nature, much of the discussion proceeds predominately with ethical framework in the Anglo-American and European traditions, which presume particular normative standpoints and understandings of human–nature relationship. The current discussion on the ethical issues, therefore, is far from being a genuine global dialogue. The aim of this article is to address the lack of intercultural exchange by exploring the ethics of climate engineering from a perspective of Confucian environmental ethics. Drawing from the existing discussion on Confucian environmental ethics and Confucian ethics of technology, I discuss what Confucian ethics can contribute to the ethical debate on climate engineering.
19 citations
TL;DR: The concept of big data is explored, drawing attention to a number of new issues—not least ethical concerns, and questions surrounding interpretation—which big data sets present.
Abstract: The advent of extremely large data sets, known as “big data,” has been heralded as the instantiation of a new science, requiring a new kind of practitioner: the “data scientist.” This article explores the concept of big data, drawing attention to a number of new issues—not least ethical concerns, and questions surrounding interpretation—which big data sets present. It is observed that the skills required for data scientists are in some respects closer to those traditionally associated with the arts and humanities than to those associated with the natural sciences; and it is urged that big data presents new opportunities for dialogue, especially concerning hermeneutical issues, for theologians and data scientists.
17 citations
TL;DR: In this article, the authors review the new developments that have occurred in the past ten to fifteen years in the field of Islam and science: (1) the emergence of a new generation of thinkers, Muslim scientists who accept modern science's fundamental methodology, theories, and results, and try to find ways to harmonize it with Islam; and (2) the exponential increase in the popularity of the Iqbal and others, following Nasr, among a section of the Muslim intelligentsia.
Abstract: This article reviews the new developments that have occurred in the past ten to fifteen years in the field of Islam and science: (1) the emergence of a “new generation” of thinkers, Muslim scientists who accept modern science's fundamental methodology, theories, and results, and try to find ways to “harmonize” it with Islam; and (2) the exponential increase in the popularity of the I‘jaz ‘Ilmiy “theory,” the “miraculous scientific content of the Qur'an” (and, some say, the Hadith) as well as the continuation of the traditionalist school (Iqbal and others, following Nasr) among a section of the Muslim intelligentsia. The author then focuses on the next phase of issues, that is the “challenges” that this “new generation” must address, including the integration of methodological naturalism and evolution (biological and human) in the Islamic worldview, and positions to adopt regarding divine action and miracles. The author also mentions “educational and social issues” where Islam and science interface, and concludes with “the way forward.”
17 citations
TL;DR: The use of apocalyptic and post apocalyptic narratives to interpret the risk of environmental degradation and climate change has been criticized for making erroneous predictions on the basis of too little evidence, being ineffective to motivate change, leading to a discounting of present needs in the face of an exaggerated threat of impending catastrophe, and relying on a pre-modern, Judeo-Christian mode of constructing reality as discussed by the authors.
Abstract: The use of apocalyptic and post apocalyptic narratives to interpret the risk of environmental degradation and climate change has been criticized for (1) too often making erroneous predictions on the basis of too little evidence, (2) being ineffective to motivate change, (3) leading to a discounting of present needs in the face of an exaggerated threat of impending catastrophe, and (4) relying on a pre-modern, Judeo-Christian mode of constructing reality. Nevertheless, “Apocalypse,” whether understood in its technical sense as “revelation” or in its popular sense as “end of the world as we know it,” remains a powerful way of creatively reimagining the world and of introducing questions of value and significance into discussions of climate change.
16 citations
TL;DR: This article explored the creative driver of human sentience in science, religion, and art and found that scientists, theologians, and artists create new cultural knowledge within a social context even if alone, and are rewarded by emotional validation from group members, and guided by the ever present question, "Does it feel right?"
Abstract: Intrigued by Robinson and Southgate's 2010 work on “entering a semiotic matrix,” we expand their model to include the juxtaposition of all signs, symbols, and mental categories, and to explore the underpinnings of creativity in science, religion, and art. We rely on an interdisciplinary review of human sentience in archaeology, evolutionary biology, the cognitive science of religion, and literature, and speculate on the development of sentience in response to strong selection pressure on the hominin evolutionary line, leaving us the “lone survivors” of complex, multiple lines of physical and cultural evolution. What we call Matrix Thinking—the creative driver of human sentience—has important cognitive and intellectual features, but also equally important characteristics traced to our intense sociability and use of emotionality in vetting rational models. Scientist, theologian, and artist create new cultural knowledge within a social context even if alone. They are rewarded by emotional validation from group members, and guided by the ever present question, “Does it feel right?”
16 citations
TL;DR: In this article, the relationship between brain biology and human culture is discussed, and it is shown that human beings shape and transcend themselves both at the biological and at the cultural level.
Abstract: Recent theological anthropology emphasizes a dynamic and integral understanding of the human being, which is also related to Karl Rahner's idea of active self-transcendence and to the imago Dei doctrine. The recent neuroscientific discovery of the “visual word form area” for reading, regarded in light of the concept of cultural neural reuse, will produce fresh implications for the interrelation of brain biology and human culture. The theological and neuroscientific parts are shown in their mutual connections thus articulating the notion that human beings shape and transcend themselves both at the biological and at the cultural level. This will have relevant implications for the timely topic of human uniqueness in science and theology, and in proposing a new research perspective in which theology may consider culture along with its biological import, but not necessarily in strictly evolutionary terms alone.
14 citations
13 citations
TL;DR: The authors summarizes some of the research on worldviews in the contemporary West, showing that these (ideal-typical) worldviews have different potentials, as well as different pitfalls, with respect to addressing climate change.
Abstract: The current gridlock around climate change and how to address our global sustainability issues can be understood as resulting from clashes in worldviews. This article summarizes some of the research on worldviews in the contemporary West, showing that these (ideal-typical) worldviews have different, and frequently complementary, potentials, as well as different pitfalls, with respect to addressing climate change. Simultaneously, the overview shows that, because of their innate reflexivity and their capacity to appreciate and synthesize multiple perspectives, individuals inhabiting integrative worldviews may have particular potentials with respect to addressing climate change. In the conclusion I argue that the policy challenge is to develop strategies that inspire the different worldview groups to actualize their potentials while mitigating their pitfalls, as well as to unite and mobilize them around a single vision that speaks to them all.
13 citations
TL;DR: In this article, the authors describe the academic setting in Germany with denominational theology at state universities and explain the development of secularization in reunified Germany, emphasizing the importance of private institutes at the intersection of the academy with society, churches, and ethical challenges.
Abstract: During the last fifty years, the dialogue between science and religion in Germany has gained momentum. This essay briefly describes the academic setting in Germany with denominational theology at state universities and explains the development of secularization in reunified Germany. Twenty-five years after reunification, East Germany is one of the most secular societies in the world, and religion is seen as a strange relic. This poses challenges to the interaction between science and religion in both parts of Germany. The essay then presents important institutions and contributors to the interaction between science and religion in Germany over the past fifty years, emphasizing the importance of private institutes at the intersection of the academy with society, churches, and ethical challenges.
11 citations
TL;DR: A brief history of chance in the Christian tradition, from casting lots in the Hebrew Bible to the discovery of laws of chance, is given in this article, where the authors discuss the deep-seated skepticism towards chance in Christian thought as shown in the work of Augustine, Aquinas, and Calvin.
Abstract: This article gives a brief history of chance in the Christian tradition, from casting lots in the Hebrew Bible to the discovery of laws of chance in the modern period. I first discuss the deep-seated skepticism towards chance in Christian thought, as shown in the work of Augustine, Aquinas, and Calvin. The article then describes the revolution in our understanding of chance—when contemporary concepts such as probability and risk emerged—that occurred a century after Calvin. The modern ability to quantify chance has transformed ideas about the universe and human nature, separating Christians today from their predecessors, but has received little attention by Christian historians and theologians.
TL;DR: An overview of the distinct ways in which the interplay between knowledge, values, and beliefs took shape in the South African context since 1948 is offered in this paper, framed against the background of the paleontological significance of South Africa and an appreciation of indigenous knowledge systems, but also of the ideological distortion of knowledge and education during the apartheid era through the legacy of neo-Calvinism.
Abstract: In this contribution, an overview of the distinct ways in which the interplay between knowledge, values, and beliefs took shape in the South African context since 1948 is offered This is framed against the background of the paleontological significance of South Africa and an appreciation of indigenous knowledge systems, but also of the ideological distortion of knowledge and education during the apartheid era through the legacy of neo-Calvinism The overview includes references to discourse on human rationality (as an implicit critique against ideology), on the use of social sciences in theological reflection, on the teaching of evolution in public schools, on science and religion, and on religion and ecology The essay concludes with a survey of some of the major voices regarding the interface between religion and science in South Africa
TL;DR: Zhang et al. as mentioned in this paper argued that ESP existed, people could cultivate ESP through specific Qigong training, and ESP was a science; whereas the opponents of ESP denied all of these.
Abstract: From 1979 to 1999, a heated dispute over the science or pseudoscience of extraordinary power or extrasensory perception (ESP) took place in China. During these two decades, many so-called “grandmasters” of ESP and Qigong emerged, and millions of people across the country studied with them; this was known as “Qigong Fever” or “ESP Fever.” The supporters of ESP argued that ESP existed, people could cultivate ESP through specific Qigong training, and ESP was a science; whereas the opponents of ESP denied all of these. Both sides of the dispute had many supporters. With the onset of Qigong Fever in China, some Qigong and ESP masters developed their Qigong organizations into Chinese-style religions. Qigong Fever ended when the religions were banned by the Chinese government. The rise of Qigong Fever demonstrated that basic questions about the boundaries between science and pseudoscience were not easy to answer. Different theoretical and practical consequences resulted from different answers to these questions.
TL;DR: This paper tried to sketch out some aspects of the science-religion dialogue in Japan which they believe could contribute a new paradigm for understanding and describing ultimate reality, in a world where conventional Christian concepts of God, religion, and science are foreign and unfamiliar.
Abstract: When we read books or essays about the dialogue between “religion and science,” or when we attend conferences on the theme of “religion and science,” we cannot avoid the impression that they actually are dealing, almost without exception, not with a dialogue between “religion and science,” but with a dialogue between “Christianity and science.” This could easily be affirmed by looking at the major publications in this field. But how can the science–religion dialogue take place in a world where conventional Christian concepts of God, religion, and science are foreign and unfamiliar? Is the critique that the scientist plays God still valid when there is no “God” at all? This article tries to answer the questions mentioned above, and seeks to sketch out some aspects of the science–religion dialogue in Japan which I believe could contribute a new paradigm for understanding and describing ultimate reality.
TL;DR: A series of reviews on interactions between knowledge and values, science and religion, in different countries or regions around the world is presented in this article, where the authors take time to learn from scholars rooted in different contexts how in their situation issues on knowledge and value arise and are dealt with.
Abstract: This essay explains the rationale behind a series of reviews on interactions between knowledge and values, science and religion, in different countries or regions around the world. The series will run in Zygon for the whole of 2015 and beyond. In the literature, it may seem that discussions in the United States and to a lesser extent the United Kingdom are typical of the issues, but they need not be. David Livingstone showed that the reception of evolution differed, even among Calvinists in different countries. Thus, rather than an export model, we should take time to learn from scholars rooted in different contexts how in their situation issues on knowledge and values arise and are dealt with. In this interplay of global processes and local contexts, indicated with the term glocalization, we should be alert to the migration of concepts and the transformations that ideas undergo.
TL;DR: A dualistic, discarnate picture haunts contemporary cognitive science of religion (CSR), and cognitive scientists of religion generally assert or assume a reductive physicalism through unconscious mental mechanisms that detect supernatural agency where none exists and a larger purpose to life when none exists as mentioned in this paper.
Abstract: A dualistic, discarnate picture haunts contemporary cognitive science of religion (CSR). Cognitive scientists of religion generally assert or assume a reductive physicalism, primarily through unconscious mental mechanisms that detect supernatural agency where none exists and a larger purpose to life when none exists. Accompanying this focus is a downplaying of conscious reflection in religious belief and practice. Yet the mind side of dualism enters into CSR in interesting ways. Some cognitive scientists turn practitioners of religion into dualists who allegedly believe in disembodied spirits. By emphasizing supernatural agency, CSR neglects nonpersonal powers and meanings in religion, both in terms of magical thinking and practice and of nonpersonal conceptions of divinity. Additionally, some cognitive scientists of religion declare that all humans are innate dualists. They use this alleged dualism to explain beliefs about both an afterlife and transfers of consciousness. Finally, some call on this dualism to serve a salvific function, trying to salvage some meaning to human life.
TL;DR: In this paper, the authors make use of historical studies of science and religion discourse and a case study from Indonesia to suggest a rethinking of the categories, including giving more attention to indigenous religions.
Abstract: The attempt to expand the discourse of science and religion by considering the pluralistic landscape of today's world requires not only adding new voices from more religious traditions but a rethinking of the basic categories of the discourse, that is, “science,” “religion,” and the notion that the main issue to be investigated is the relationship between the two. Making use of historical studies of science and religion discourse and a case study from Indonesia, this article suggests a rethinking of the categories, including giving more attention to indigenous religions.
TL;DR: The last fifty years of interaction between religion and science in Catholicism in Southern Europe, common traits are clearly evident: a late awareness of the importance of this interaction and a theological reluctance to address science or to account for its progress as discussed by the authors.
Abstract: Reviewing the last fifty years of interaction between religion and science in Catholicism in Southern Europe, common traits are clearly evident: a late awareness of the importance of this interaction and a theological reluctance to address science or to account for its progress. Early signs of the engagement between religion and science appear as a consequence of the work of the French anthropologist and theologian Teilhard de Chardin. In Italy and Spain in the last fifteen years, we see a substantive growth in the rise of research centers and academic activities devoted to exploring the common ground between science, philosophy, and theology. However, despite all these efforts and the many positive signs, there remains a long way to go for theology to consider science as a true challenge and an inspiration and to integrate it into the theological curriculum.
TL;DR: This paper explored the experience behind these myths, to better understand how they describe and mediate our experiences of uncertainty, then relates these myths to debates about climate change, and concluded by describing how to engage these myths in a way that promotes better public discourse.
Abstract: This article examines the emphasis on facts and data in public discourse, and the belief that they provide a certainty necessary for public judgment and collective action. The heart of this belief is what I call the “myth of the Absolute,” which is the belief that by basing our judgment and actions on an Absolute we can avoid errors and mistakes. Myths of the Absolute can help us deal with wicked problems such as climate change, but they also have a downside. This article explores the experience behind these myths, to better understand how they describe and mediate our experiences of uncertainty, then relates these myths to debates about climate change. I conclude by describing how to engage these myths in a way that promotes better public discourse—and thus better public judgment and collective action—by telling these stories in such a way that we poke and prod wherever the story is not.
TL;DR: In this article, the authors argue that laws of nature are not external to the objects they govern, but instead should be thought of as reducible to internal features of properties, and that theists should prefer a dispositionalist ontology, since it leads them toward the theory of concurrentism in divine conservation.
Abstract: How does God govern the world? For many theists “laws of nature” play a vital role. But what are these laws, metaphysically speaking? I shall argue that laws of nature are not external to the objects they govern, but instead should be thought of as reducible to internal features of properties. Recent work in metaphysics and philosophy of science has revived a dispositionalist conception of nature, according to which nature is not passive, but active and dynamic. Disposition theorists see particulars as being internally powerful rather than being governed by external laws of nature, making external laws in effect ontologically otiose. I will argue that theists should prefer a dispositionalist ontology, since it leads them toward the theory of concurrentism in divine conservation, rather than occasionalism, and revives the distinction between internal and external teleology. God on this view does not govern the world through external laws of nature, but rather through internal aspects of powerful properties.
TL;DR: Andrew Dickson White played a pivotal role in constructing the image of a necessary, and even violent, confrontation between religion and science that persists to this day as mentioned in this paper, and this effort is better understood as religious innovation, rather than a plea for strictly secular science.
Abstract: Andrew Dickson White played a pivotal role in constructing the image of a necessary, and even violent, confrontation between religion and science that persists to this day. Though scholars have long acknowledged that his position is more complex, given that White claimed to be saving religion from theology, there has been no attempt to explore what this means in light of his overwhelming attack on existing religions. This essay draws attention to how White's role as a historian was decisive in allowing him to posit a future for religion purified of dogma by science. It argues, furthermore, that this effort is better understood as religious innovation, rather than a plea for strictly secular science. In so doing it hopes to lay the foundation for a more fruitful historical treatment of White, and a range of other figures whose devotion to science has otherwise been difficult to grasp.
TL;DR: This article in principle argues against surgical management of intersexuality during early infancy from the Islamic legal perspective.
Abstract: Technological advances in the field of medicine and health sciences not only manipulate the normal human body and sex but also provide for surgical and hormonal management of hermaphroditism (intersexuality). Consequently, sex assignment surgery has not only become a standard care for babies born with genital abnormalities in the West but even in some Muslim states. On the positive side, it goes a long way in saving children born with abnormal genitalia from numerous legal interdictions of the pre-sex corrective surgery. Nevertheless, the larger ethical and legal questions that medical management of genital abnormality raises to some extent have not been adequately appreciated by contemporary Muslim responses. This article, therefore, in principle argues against surgical management of intersexuality during early infancy from the Islamic legal perspective.
TL;DR: The authors recognize the limits of both science and religion to finding a way forward for addressing the critical challenges of climate change and how we value nature and human-Earth relations is crucial to this.
Abstract: With the challenge of communicating climate science in the United States and making progress in international negotiations on climate change there is a need for other approaches. The moral issues of ecological degradation and climate justice need to be integrated into social consciousness, political legislation, and climate treaties. Both science and religion can contribute to this integration with differentiated language but shared purpose. Recognizing the limits of both science and religion is critical to finding a way forward for addressing the critical challenges of climate change. How we value nature and human–Earth relations is crucial to this. We need a broader environmental ethics in dialogue with the science of climate change.
TL;DR: The Krakow School as mentioned in this paper is a group of philosophers, scientists, and theologians who belong to the milieu of the Copernicus Center for Interdisciplinary Studies (CCIIS).
Abstract: This article outlines the contributions of the Krakow School to the field of science and religion. The Krakow School is a group of philosophers, scientists, and theologians who belong to the milieu of the Copernicus Center for Interdisciplinary Studies. The members of the group are engaged in inquiries pertaining to the relationship between theology and various sciences, in particular cosmology, evolutionary theory, and neuroscience. The article includes a presentation of the historical background of the School, as well as its main original contributions pertaining to the history of the interactions between science and religion, the rationality and mathematicity of the universe, theology of science, and the role of logic in theology.
TL;DR: The notion of evidence has played a crucial role in all enquiries for legitimizing the sources of knowledge and the criteria by which any claim to knowledge can be tested in Indian thought.
Abstract: This article seeks to delineate some of the fundamental philosophical traits that are special characteristics of the Indian cultural soil. Tracing these from the Vedic period, it is shown that this heritage is still alive and gives a distinctive flavor to the science–religion dialogue in the Indian context. The prevalent attitude is not to view science and religion as antagonistic, but rather as forces that together could create a world where the persistent epistemological and ethical problems can get resolved to the benefit of humanity. In Indian thought rationality and spirituality are not viewed as opposed categories. The notion of “evidence” has played a crucial role in all enquiries for legitimizing the sources of knowledge and the criteria by which any claim to knowledge can be tested. References to investigations pertaining to such areas as cosmology, ecology, ethics, study of consciousness, and so on are made in order to bring out their relevance for science–religion dialogue today.
TL;DR: The state of the debate surrounding issues on science and religion in Latin America is mostly unknown, both to regional and extra-regional scholars as discussed by the authors, but it is gaining traction and will certainly grow in the coming years.
Abstract: The state of the debate surrounding issues on science and religion in Latin America is mostly unknown, both to regional and extra-regional scholars. This article presents and reviews in some detail the developments since 2000, when the first symposium on science and religion was held in Mexico, up to the present. I briefly introduce some features of Latin American academia and higher education institutions, as well as some trends in the public reception of these debates and atheist engagement with it in Mexico and Argentina. The primary conclusion of this article is that, even though the discussion is new to Latin American academic circles, it is gaining traction and will certainly grow in the coming years.
TL;DR: The authors argue that the current truth regimes we now live by are always and already "hybrid" and that we need new methods for understanding meaning-making practices in an era of globalization and climate change than comparative approaches allow.
Abstract: Using case studies from the Indonesian context, this article argues that the current truth regimes we now live by are always and already “hybrid” and that we need new methods for understanding meaning-making practices in an era of globalization and climate change than comparative approaches allow. Following the works of such thinkers as physicist Karen Barad, political philosopher William Connolly, and eco-critic Timothy Morton, this article develops the idea that an event-oriented or object-oriented approach better captures our hybrid meaning-making practices. Not only that, but it also provides a lens through which to understand traditions as polydox (rather than orthodox) and the rise of “modern” science as itself a planetary (rather than a Western) phenomenon.
TL;DR: The authors examines 21st-century introductory anthropology publications, demonstrating how such works perpetuate religion-science myths and the notion that history has been replete with inevitable religion versus science warfare, and reveals how such introductory materials propagate discord narratives associated with the Scientific Revolution and the Enlightenment.
Abstract: Historians have long since rejected the dubious assertions of the conflict model, with its narratives of perennial religion versus science combat. Nonetheless, this theory persists in various academic disciplines, and it is still presented to university students as the authoritative historical account of religion-science interactions. Cases of this can be identified within modern anthropology textbooks and reference materials, which often recapitulate claims once made by John W. Draper and Andrew D. White. This article examines 21st-century introductory anthropology publications, demonstrating how such works perpetuate religion-science myths and the notion that history has been replete with inevitable religion versus science warfare. In particular, this study reveals how such introductory materials propagate discord narratives associated with the Scientific Revolution and the Enlightenment. Affiliated with these anecdotes are oversimplified accounts of religious responses to heliocentrism and evolutionary theory, as well as claims that science has invariably led to the usurpation of religious belief and secularization from Galileo onwards. Copyright and copying
TL;DR: In this paper, the Institute on Religion in an Age of Science (IRAS) was described as the "Ghosts" of the post-World War II cultural context, including other science and religion organizations.
Abstract: Beginning with our cosmic ancestors and the 1950s ancestors of Institute on Religion in an Age of Science (IRAS, the “Ghosts”), this essay highlights the wider, post-World War II cultural context, including other science and religion organizations, in which IRAS was formed. It then considers eight challenges from today's context. From the context of science there are (1) the challenge of scale that leads us to question our place in the scheme of things and can lead to a challenge to morale concerning whether we make any difference; (2) the challenge of human variability that leads to the question whether there is a single human moral nature; and (3) the challenge of detailed explanation that leads to the question of what is the task of theology in relation to detailed scientific explanation. From the religion context there are (4) the challenge of objectivity—studying religion without practicing religion; and (5) the challenge of pluralism and the variety of cultural and religious perspectives. From the context of the growing and diverse science-and-religion enterprise, considered from the perspective of IRAS developed in the first part of this essay, there are the challenges of (6) apologetics and (7) intellectualization. Finally, from the context of our growing, worldwide consumerist culture that is contributing to the radical alteration of the planetary environment, leading to much suffering, there is (8) the challenge of becoming more motivated to act for the long-term global good.