Archives For religion and science

Morteza Hashemi

At the end of 2017, Morteza Hashemi published his book Theism and Atheism in a Post-Secular Age with Palgrave MacMillan. That book has been selected for the Farabi International Prize, the highest prize for original research awarded by the Iranian government, in the Prize’s category for social science researchers under 35. The award will be officially presented at a ceremony in Iran later this year.

Theism and Atheism in a Post-Secular Age maps the development of the contemporary forms of Western atheism. It begins with an exploration of Western atheism’s fundamental concepts as they developed through Duns Scotus’ nominalist metaphysics in Medieval Europe, then charts how Darwinism and the later Dawkins generation gave it its aggressive side. As well, Hashemi explores the existentialist philosophies that inspired the more open, democratic atheism which is growing more prominent today. The book began as Hashemi’s doctoral dissertation at University of Warwick.

SERRC is currently organizing a roundtable review of Theism and Atheism in a Post-Secular Age among our members and contributors. If you’re interested in taking part, contact our Book Reviews Coordinator Eric Kerr and Digital Editor Adam Riggio.

Once again, congratulations to Morteza!

Author Information: Stefano Bigliardi, CMES Lund University; ITESM CSF; FIIRD Geneva,

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:


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,



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,

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:

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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.


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, 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:

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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…