By John Hedley Brooke, Margaret J. Osler, Jitse M. van der Meer
It's a generally shared assumption that technology and faith are essentially against one another. but, contemporary historiography has proven that non secular trust has to be extra to the social, financial, political, and different cultural elements that went into the making of recent technological know-how. This new assortment exhibits spiritual principles not just prompted medical attempt but additionally formed the particular content material of significant medical theories. The fourteen reviews contained during this quantity be aware of such subject matters because the theological points of recent astronomy within the works of Galileo, Kepler, and Newton; the retention of teleology within the average philosophy of Boyle; and the theistic and teleological institutions of the trendy idea of evolution authored via Darwin and Wallace. whereas nearly all of the contributions specialize in the Christian traditions, the gathering additionally includes case-studies of Judaic and Islamic influences.Reflecting the fecundity of up to date scholarship, the present quantity may be of notable curiosity to historians of technology, scientists, in addition to an individual intrigued by way of the numerous ways that kin among faith and technological know-how were constructed.Contributors contain: Peter Barker, John Hedley Brooke, Geoffrey Cantor, Margaret G. cook dinner, Michael J. Crowe, Thomas Dixon, Noah J. Efron, Richard England, Martin Fichman, Maurice A. Finocchiaro, Menachem Fish, Bernard R. Goldstein, Bernard Lightman, Margaret J. OslerF. Jamil Ragep, Phillip R. Sloan, Stephen Snobelen,Jitse M. van der Meer, Stephen J. Wykstra,
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Extra resources for Osiris, Volume 16: Science in Theistic Contexts
Obvious examples would be statements such as this: "If intelligent life were to be found on other worlds, it would compromise the Christian revelation"; or (to borrow from T. H. Huxley), "If all cellular tissue is ultimately composed from the same basic elements, then we can speak of a physical basis of life"; or (to borrow from a nineteenth-century Catholic evolutionist, St. '9 Could we then use as a criterion for asserting "religious" or antireligious influence on scientific content the presence of such conditional statements, where (a) they feature as part of a clearly discernible polemical program, and (b) where the subject or their collaborators were actively engaged in substantiating the hypothesis?
JaegwonKim and ErnestSosa (Oxford: Blackwell, 1995), pp. 24-5. 9 "Metaphysics,"in Kim and Sosa, Companionto Metaphysics(cit. n. 8), p. 310. '0Peter Van Inwagen, Metaphysics (Boulder: Westview, 1993), p. 1; subsequentquotationson pp. 4-5. 34 STEPHENJ. WYKSTRA 2. Why does a Worldexist, a Worldwith the featuresidentifiedin 1? 3. How do we humansfit into it? VanInwagenthen sketchestwo opposing metaphysicalanswersto these questions. " Religious Beliefs But let us now pick up the distinctionfrom the otherend.
250-1. RELIGIOUSBELIEFS, METAPHYSICALBELIEFS,AND SCIENCE 33 first used in connection with Aristotle's famous work of that title, but the title seems not to come from Aristotle himself. "8 But to say the questions "go beyond physics" tells us more about what the questions are not than about what they are. What positive defining characteristics make metaphysical questions "metaphysical"? Looking at what current philosophers say on this, perhaps the most striking thing is their reticence to answer it.