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Science versus religion

 Science versus religion.

The relationship between religion and wisdom is the subject of uninterrupted debate in gospel and theology. To what extent are religion and wisdom compatible? Are religious beliefs occasionally conducive to wisdom, or do they inescapably pose obstacles to scientific inquiry? Science versus religion The interdisciplinary field of “ wisdom and religion”, also called “ theology and wisdom”, aims to answer these and other questions. It studies literal and contemporary relations between these fields, and provides philosophical analyses of how they interrelate.

 This entry provides an overview of the motifs and conversations in wisdom and religion. Section 1 outlines the compass of both fields, and how they're related. Section 2 looks at the relationship between wisdom and religion in three religious traditions, Science versus religion Christianity, Islam, and Hinduism. Section 3 discusses contemporary motifs of scientific inquiry in which wisdom and religion intersect, fastening on creation, godly action, and mortal origins. Section 4 concludes by looking at a many unborn directions of the study of wisdom and religion.

Since the 1960s, scholars in theology, gospel, history, and the lores have studied the relationship between wisdom and religion. Science and religion is a honored field of study with devoted journals (e.g., Zygon Journal of Religion and Science), academic chairpersons (e.g., the Andreas Idreos Professor of Science and Religion at Oxford University), Science versus religion scholarly societies (e.g., the Science and Religion Forum), and recreating conferences (e.g., the European Society for the Study of Science and Theology holds meetings every two times). Utmost of its authors are moreover theologians (e.g., John Haught, Sarah Coakley), proponents with an interest in wisdom (e.g., Nancey Murphy), or ( former) scientists with long- standing interests in religion, some of whom are also ordained church (e.g., the physicist John Polkinghorne, the biochemist Arthur Peacocke, and the molecular biophysicist Alister McGrath).

 The methodical study of wisdom and religion started in the 1960s, with authors similar as Ian Barbour (1966) and ThomasF. Torrance (1969) who challenged the prevailing view that wisdom and religion were moreover at war or indifferent to each other. Barbour’s Issues in Science and Religion (1966) set out several enduring themes of the field, including a comparison of methodology and proposition in both fields. Science versus religion Zygon, the first specialist journal on wisdom and religion, was also innovated in 1966. While the early study of wisdom and religion concentrated on methodological issues, authors from the late 1980s to the 2000s developed contextual approaches, including detailed literal examinations of the relationship between wisdom and religion (e.g., Brooke 1991). Peter Harrison (1998) challenged the warfare model by arguing that Protestant theological generalizations of nature and humanity helped to give rise to wisdom in the seventeenth century. Peter Bowler (2001, 2009) drew attention to a broad movement of liberal Christians and progression in the nineteenth and twentieth centuries who aimed to attune evolutionary proposition with religious belief.

In the 1990s, the Vatican Observatory and the Center for Theology and the Natural Loresco-sponsored a series of conferences on godly action. It had contributors from gospel and theology and the lores. The end of these conferences was to understand godly action in the light of contemporary lores. Science versus religion Each of the five conferences, and each edited volume that arose from it, was devoted to an area of natural wisdom and its commerce with religion, including amount cosmology chaos and complexity evolutionary and molecular biology neuroscience and the person and amount mechanics 2008 for a book- length summary of the findings of this design.)

 In the contemporary public sphere, the most prominent commerce between wisdom and religion enterprises evolutionary proposition and creationism/ Intelligent Design. The legal battles (e.g., the Kitzmiller versus Dover trial in 2005) and prompting girding the tutoring of elaboration and creationism in Science versus religion American seminaries suggest that religion and wisdom conflict. Still, indeed if one were to concentrate on the event of evolutionary proposition, the relationship between religion and wisdom is complex. For case, in the United Kingdom, scientists, church, and popular pens, sought to attune wisdom and religion during the nineteenth and early twentieth century, whereas the United States saw the rise of a fundamentalist opposition to evolutionary thinking, instanced by the Scopes trial in 1925

.In recent decades, Church leaders have issued pacific public statements on evolutionary proposition. Pope John Paul II (1996) affirmed evolutionary proposition in his communication to the Pontifical Academy of Lores, but rejected it for the mortal soul, Science versus religion which he saw as the result of a separate, special creation. The Church of England intimately championed evolutionary proposition, including an reason to Charles Darwin for its original rejection of his proposition.

 For the history fifty times, wisdom and religion has been de facto Western wisdom and Christianity — to what extent can Science versus religion Christian beliefs be brought in line with the results of Western wisdom? The field of wisdom and religion has only lately turned to an examination ofnon-Christian traditions, similar as Judaism, Hinduism, Buddhism, and Islam, furnishing a richer picture of commerce.

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