Archives For religion and science

Author Information: Stefano Bigliardi, CMES Lund University; ITESM CSF; FIIRD Geneva, stefano.bigliardi@cme.lu.se

Bigliardi,Stefano. “New Religious Movements, Knowledge, and Science: Towards an Interdisciplinary Discussion.” Social Epistemology Review and Reply Collective 4, no. 7 (2015): 32-37.

The PDF of the article gives specific page numbers. Shortlink: http://wp.me/p1Bfg0-2bt

religion_science

Image credit: Sombilon Photography, via flickr

Over the past eighteen months the Social Epistemology Review and Reply Collective has been hosting a lively discussion about the various ways in which Muslim scholars and authors argue for the compatibility of (their) religion and science. [1] Meanwhile, also inspired by the participation in a notable conference about new religions,[2] I grew convinced that at least some of the currents or tendencies within the contemporary debate over Islam and science can be best understood if we think of them in terms of new religious movements (NRMs). They namely acquire a degree of doctrinal autonomy perhaps even unsuspected by their own initiators since they possess their own exegetical methods, their “prophets” and “heroes,” and their main narratives. Such is the case for instance of the “scientific miracle of the Qur’an,”[3] or of Islamic creationism à la Harun Yahya.[4]  Continue Reading…

Author Information:Lyudmila Markova, Russian Academy of Sciences, markova.lyudmila2013@yandex.ru

Shortlink: http://wp.me/p1Bfg0-2aM

god_dialogue

Image credit: Waiting For The Word, via flickr

Thank you, Adam, for such a quick response to my comment. Unfortunately, I am not an expert regarding the philosophical understanding of religion. Many years ago I published a book about the border between religion and science, but now the time and the problems are quite different. Nevertheless, I need to know the current state of affairs in this area as I begin to write an article (in Russian) about the Islamic religion, science and philosophy. An impetus for this work was the discussion on the SERRC about the relationships between Islam and science. I plan also to write a comment for the SERRC.  Continue Reading…

Author Information: Dylan Evans, London School of Economics, evansd66@googlemail.com

Evans, Dylan. “Review of, and Exchange on, Fuller and Lipińska.” Social Epistemology Review and Reply Collective 3, no. 12 (2014): 84-89.

The PDF of the article gives specific page numbers. Shortlink: http://wp.me/p1Bfg0-1LE

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Editor’s note: Dylan Evans is a writer and entrepreneur who has written books on evolutionary psychology and the placebo effect. He holds a PhD in philosophy from the London School of Economics, and has taught at universities in the UK, Ireland, Lebanon and Guatemala. His next book, The Utopia Experiment, will be published by Picador in February 2015. www.dylan.org.uk.

edge_of_earth

Image credit: NASA, via flickr

The new book by Steve Fuller and Veronika Lipińska, The Proactionary Imperative: A Foundation for Transhumanism (Palgrave 2014), might be a manifesto for the proactionary principle. In contrast to the precautionary principle, which “would have us minimize risk in the name of global survival,” the proactionary principle, they say, is about “embracing risk as constitutive of what it means to be human.” The term was first proposed by the transhumanist Max More in 2004, and according to Fuller and Lipińska the opposition between precautionary and proactionary approaches to regulating new technologies will be more politically illuminating in the twenty first century than the old distinction between Right and Left.  Continue Reading…

Author Information: Taner Edis, Truman State University, edis@truman.edu

Edis, Taner. “On Harmonizing Religion and Science: A Reply to Bigliardi.” Social Epistemology Review and Reply Collective 3, no.2 (2014): 40-43.

The PDF of the article gives specific page numbers. Shortlink: http://wp.me/p1Bfg0-1gO

Please refer to:

Stefano Bigliardi presents an interesting discussion of what he calls a “new generation” of harmonizers of Islam and science. Let me attempt two comparisons that might help put this new generation into context. First, I think it is interesting to compare these latest attempts to establish harmony to other recent developments in adapting Islam to modern circumstances. Second, I will suggest what the equivalents of the new generation might be in a Christian environment.

The Muslim Middle East has a history of women’s movements criticizing rigid gender roles prescribed by traditional religion, which have hoped to take advantage of the modernization process. The older generations of feminists in Muslim lands — until the mid- to late twentieth century — have tended to hail from among westernized, educated elites. Hence their feminism had a secular character. They assumed that an expanded public presence for women was compatible with a modernist interpretation of Islam. But secular feminists were usually not greatly interested in detailed reinterpretations of sacred texts. They often bypassed religious institutions, engaging instead with westernized state structures (Badran 2009).  Continue Reading…