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First published in 2000. Routledge is an imprint of Taylor & Francis, an informa company.
- Sales Rank: #2544531 in Books
- Brand: Brand: Routledge
- Published on: 2000-06-13
- Original language: English
- Number of items: 1
- Dimensions: 11.29" h x 1.50" w x 8.88" l, 3.52 pounds
- Binding: Hardcover
- 608 pages
Features
- Used Book in Good Condition
From Library Journal
When a publisher breaks new ground, comparisons are difficult; Garland's new encyclopedic work on science and religion has no peer. It is a collection of substantial and thoughtful articles by experts in the field, grouped under ten headings covering everything from the relationship of science and religion to the approaches taken by specific religious traditions, from alchemy to chemistry to materialism to spiritualism. Ferngren (history, Oregon State Univ.) and his coeditors take the stand that the historical relationship between science and religion follows a complex model rather than the popularly understood model of unalterable conflict. The result is a work, well worth reading through or browsing, that is filled with respect for the roles and methodologies of both religion and science. If anything is missing, it is in two areas. First, the biographical studies are limited to Galileo, Pascal, Newton, and Darwin; Copernicus is covered under "Copernican Revolution." Surely there were others who might be worthy of biographical essays. Second, in the coverage of individual religious traditions, an article on the Baha'i religion should have been included, since it is the only religion in the Western Judaeo-Christian-Islamic tradition with an explicit scriptural principle holding that religion and science are partnered modes of knowing and that any religion not in accord with established science is superstition. All the same, this encyclopedia is well worth the price. Recommended for all academic and public libraries and for collections on theology and on the history of science.William P. Collins, Library of Congress
Copyright 2000 Reed Business Information, Inc.
Review
"The volume is... comprehensive in its treatment of the subject of science and religion, and will be of service to undergraduates as well as research scholars."
-"American Reference Books Annual, 2002
"A good place to start for those wishing to get nuanced historical backgrounds to a debate that is not likely to be resolved in the near future."
-"Journal of the History of Biology, 2001
"Valuable to theologians, scientists, and philosophers."
-"Choice, December 2000
"Has no peer. Recommended for all academic and public libraries and for collections on theology and on the history of science."
-"Library Journal, August 2000
About the Author
Gary B. Ferngren is Professor of History at Oregon State University, where he has taught since 1970. He holds a Ph.D. (1973) from the University of British Columbia and has written extensively on the social history of ancient medicine, the history of medical ethics, and the historical relationship of religion and medicine.
Edward J. Larson is Richard B. Russell Professor of History and Law at the University of Georgia, Athens.
Darrel W. Amundsen is Professor of Classics at Western Washington University, Bellingham, Washington.
Most helpful customer reviews
11 of 14 people found the following review helpful.
A Bold and Balanced Book
By Discovery Reviewer
This comprehensive volume covers the history of science and religion in Western Civilization with dozens of contributions from leading scholars.
Discovery Fellow Stephen C. Meyer authors the entry "The Demarcation of Science and Religion," where he notes that some theologians have defined religion as the study of God through revelation, while science is the study of the natural world. Meyer recounts how one court testing creationism in the 1980s accepted the testimony of philosopher Michael Ruse to define science as "(1) guided by natural law, (2) explanatory by natural law, (3) testable against the empirical world, (4) tentative, and (5) falsifiable" (pg. 22), but that this definition was subsequently repudiated by various philosophers of science. Indeed, by 1993, Ruse repudiated his previous support for those demarcation arguments by admitting that "Darwinism (like creationism) `depends on certain unprovable metaphysical assumptions.'" (pg. 22) Meyer concludes that theories such as intelligent design and Darwinism are "methodologically equivalent" because "[b]oth prove equally scientific or equally unscientific provided the same criteria are used to adjudicate their scientific status (provided that metaphysically neutral criteria are used to make such assessments)." (pg. 23)
William A. Dembski explains in "The Design Argument" that "the design argument infers from features of the physical world an intelligent cause responsible for those features." (pg. 60) Dembski is careful to explain that "[t]he design argument needs to be distinguished from a metaphysical commitment to design." Despite this distinction, the design argument has often been confused with arguments for metaphysical design or Christian theism. Dembski applauds Elliott Sober's characterization of the design argument as "neither an argument from analogy nor an argument from induction but an inference to the best explanation." (pg. 66) Dembski then paraphrases Sober as saying that "biology has no intrinsic quarrel with the design argument and that the only thing keeping it from being reestablished in biology is the absence of empirically adequate criteria for design." (pg. 66) Discovery Fellows Dembski and Michael Behe have recently attempted to provide such criteria.
Discovery fellow William Lane Craig opens his entry on "The Anthropic Principle" by explaining that it observes that "our own existence as observers acts as a selection effect determining which properties of the universe can be observed by us," for "we can observe only those properties which are compatible with our own existence." (pg. 366) When it is conjoined with a "hypothesis that our observable universe is but one member of a wider collectionof universes" the Anthropic Principle may be used to "explain away the unimaginably improbable fine-tuning of our universe for intelligent life." Thus the Anthropic Principle was originally formulated "in an attempt to come to grips with the so-called large-number coincidences in contemporary cosmology." (pg. 66) Under the weak Anthropic Principle, our temporal location in the history of the universe acts as a selection effect upon what we can observe, while the strong principle "asserts that our very existence constrains what values of the universe we can observe" (pg. 66) Objectors to the Anthropic Principle have observed that "[f]rom the obvious fact that we should not be surprised that we do not observe fundamental conditions incompatible with our existence, it simply does not follow that we should not be surprised that we do, in fact, observe fundamental conditions compatible with our existence." (pg. 366) Therefore, "[t]hat such improbably fine-tined conditions should uniquely exist is amazing, even though we should not be here to notice if they did not." (pg. 367) The fine-tuning of the universe for life is thus an event not necessarily coupled to life's existence, and the fine-tuning must be explained on its own apart from making the mere observation that complex life exists. Craig states that the lack of any evidence for multiple universes makes cosmic design a question worth considering.
In his chapter on "Genetics," Richard Weikart investigates how scientific discoveries in genetics have affected religious views of God. Mendelian genetics were hailed early on as confirmation of creationist views, since it entails the mere reshuffling of pre-existing genetic traits without providing a mechanism for creating new ones. Many religious people embraced both evolution and Mendelian genetics, however, and materialists embraced the discovery of DNA as providing a mechanism for generating new traits. Yet DNA has also inspired belief in God, as the famous painter Salvador Dali said, "And now the announcement of Watson and Crick about DNA. This is for me the real proof of the existence of God." (pg. 479) Weikart concludes by assessing current controversies over whether genetic engineering should be permitted
Writing with Edward B. Davis, Discovery Fellow Robin Collins explains that "Scientific Naturalism" "is the conjunction of naturalism--the claim that nature is all there is and, hence, that there is no supernatural order above nature--with the claim that all objects, processes, truths, and facts about nature fall within the scope of the scientific method." (pg. 201) According to Davis and Collins, "Darwin's theory spawned the widespread use of the concept of evolution to justify various social, political, and religious agendas, claiming for them a scientific basis." (pg. 203) This included its role in "naturalism's becoming the dominant worldview of the academy by the middle of the twentieth century." They observe, "Darwinism largely set the stage for the dominance of scientific naturalism," and that "in every discipline today, except in some schools of theology, a strict methodological naturalism is observed, and typically an ontological naturalism is presupposed by most of the practitioners of these disciplines." (pg. 203) Responses from religious persons to scientific naturalism have ranged from the "extreme response ... to interpret religious beliefs naturalistically" or "vigorously to reject any form of naturalism." (pg. 205) The degree of "accommodation" of scientific naturalism depends on "what is regarded as essential to a particular religion." (pg. 205) Naturalism has caused some Christian philosophers to reject the idea of an immaterial soul or deny the occurrence of the resurrection of Christ. But scientific naturalism is not compatible with "religious believers [who] think a fully supernatural understanding of the inspiration of their scriptures is essential to their religion." (pg. 205) Many religious persons have also offered scientific critiques of the arguments used to bolster naturalism.
This comprehensive volume is accessible and a worthy addition to the library of anyone interested in the intersection of science and religion.
1 of 1 people found the following review helpful.
Another Excellent Routledge Reference - History of Science and Religion
By Scholastic Reader
This encyclopedia is made up of 103 pretty extensive entries (sometimes 6 pages for each entry) of diverse topics in Western tradition. Granted that this encyclopedia is expensive, one can still get the important entires Science and Religion: A Historical Introduction which is cheaper. As can be imagined, this encyclopedia does not really say anything about science and other religions from other regions such as Africa or Asia. If one wishes to look into these other regions then there are other encyclopedias or books which have some information on other parts of the world such as Science and Religion Around the World and Buddhism and Science.
Overall, the encyclopedia has a grip of top notch entries from top notch researchers on the history of Western religion and science. There are entries (sometimes multiple) on topics such as:
* Spiritualism
* Islam
* Judaism
* Eugenics
* Materialism
* Atheism
* Secular Humanism
* Naturalism
* Skepticism
* Deism
* Plurality of the Worlds and Extraterrestrial Life
* Greek science and religion
* Conflict Thesis
* Demarcation of Science and Religion
* Epistemology
* and many more.
Some of these topics have multiple entries since different dimensions and angles were taken into account. There are other academic resources available on rarely looked at topics like atheism and science. One good research site from Cambridge and Oxford is the "Investigating Atheism" Project. Another good book which has one section on the topic is "Religion and the New Atheism: A Critical Appraisal (Studies in Critical Social Sciences)". It has one chapter on atheism and science that may be of some use. One of the best respectable criticisms of 6 popular scientists views of science (including Gould, Dawkins, Hawking, Weinberg, etc) is Oracles of Science: Celebrity Scientists Versus God and Religion.
Overall, this collection has entries by experts such as Edward Grant (Medieval Sciences), David Lindberg (Medieval Sciences), Ronald Numbers (Creationism), Frederick Suppe (Philosophy of Science), William Lane Craig (Theology and Philosophy), Michael Crowe (Extraterrestrial Life and Multiple Worlds), Edward Larson (Evolution and Creationism), William Dembski (Intelligent Design), and a grip more. This makes it a very good introduction to the complex history of both science and religion. The editors note that the invented "Conflict Thesis", which is still widely believed today despite its recent invention in the late 19th century, is no longer accepted by historians of science since it was debunked in the 20th century by hoards of evidence to the contrary. The editors note that the encyclopedia is meant to be a resource that sheds more empirical light on the real and complex relationships that the sciences and religions had through time and cultures in the West.
Now historians of science keep on pointing out that the conflict myth usually reduces to only two cases: Galileo and Darwin. These are the main examples used by those who perpetuate the conflict myth of science and religion today in their popular writings. Since Galileo is not an issue of science vs religion and is actually more complex with it being debunked by the sources (The Trial of Galileo: Essential Documents (Hackett Classics)), then only Darwin is left.
Darwin admits his religious views in a letter to John Fordyce in May 7th 1879 (a few years before he died in 1882) "Dear Sir, It seems to me absurd to doubt that a man may be an ardent Theist & an evolutionist.-- You are right about Kingsley. Asa Gray, the eminent botanist, is another case in point-- What my own views may be is a question of no consequence to any one except myself.-- But as you ask, I may state that my judgment often fluctuates. Moreover whether a man deserves to be called a theist depends on the definition of the term: which is much too large a subject for a note. In my most extreme fluctuations I have never been an atheist in the sense of denying the existence of a God.-- I think that generally (& more and more so as I grow older) but not always, that an agnostic would be the most correct description of my state of mind." Its kind of puzzling that atheists and anti-religious groups worship Darwin by making "Darwin day" when he is actually does not support their conclusions about being religious and believing in evolution.
Even in his autobiography, Darwin admits that he was a theist when he wrote the "Origin of Species": "Another source of conviction in the existence of God, connected with the reason and not with the feelings, impresses me as having much more weight. This follows from the extreme difficulty or rather impossibility of conceiving this immense and wonderful universe, including man with his capacity of looking far backwards and far into futurity, as the result of blind chance or necessity. When thus reflecting I feel compelled to look to a First Cause having an intelligent mind in some degree analogous to that of man; and I deserve to be called a Theist. This conclusion was strong in my mind about the time, as far as I can remember, when I wrote the 'Origin of Species'; and it is since that time that it has very gradually with many fluctuations become weaker. (Barlow, Nora ed. 1958. The autobiography of Charles Darwin 1809-1882. With the original omissions restored. Edited and with appendix and notes by his grand-daughter Nora Barlow. London: Collins. P. 92-93)
For further reading on these topics one can see these books/resources:
* "Galileo Goes to Jail and Other Myths about Science and Religion" - numerous historians of science debunk numerous myths
* "When Science and Christianity Meet" collects consensus views among numerous historians of science and notes in the introduction that "No scientist, to our knowledge, ever lost his life because of his scientific views, though the Italian Inquisition did incinerate the sixteenth-century Copernican Giordano Bruno for his heretical theological notions." (1). It has a chapter on Galileo that is very well researched and is the best I have seen. One essay discusses the issue of prayer and how Christians have interpreted it. In the final essay, it discuses how naturalism and natural explanations were favored by Christians throughout time - "As the editor's response illustrates, scientific naturalism of the methodological kind could - and did - coexist with orthodox Christianity. Despite the occasional efforts of unbelievers to use scientific naturalism to construct a world without God, it has retained strong support down to the present. And well it might, for, as we have seen, scientific naturalism was largely made in Christendom by pious Christians. Although it possessed a potential to corrode religious beliefs - and sometimes did - it flourished among Christian scientists who believed that God customarily achieved his ends through natural means."(284)
* "Science and Religion, 400 B.C. to A.D. 1550: From Aristotle to Copernicus"
* The Beginnings of Western Science: The European Scientific Tradition in Philosophical, Religious, and Institutional Context, Prehistory to A.D. 1450
* "Science and Technology in Medieval European Life (The Greenwood Press Daily Life Through History Series: Science and Technology in Everyday Life)"
* "Cathedral, Forge and Waterwheel: Technology and Invention in the Middle Ages"
* A Sourcebook in Medieval Science (Source Books in the History of the Sciences)
* "The Popes and Science, the History of the Papal Relations to Science During the Middle Ages, and Down to Our Own Time (Classic Reprint)" - excellent history of the Popes
* "Evolution and Dogma" - John Augustine Zahm (excellent book on Catholicism and Evolution by 1896)
* 1001 Inventions: The Enduring Legacy of Muslim Civilization
* The Extraterrestrial Life Debate, Antiquity to 1915: A Source Book
* "The Creationists: From Scientific Creationism to Intelligent Design, Expanded Edition" - Ronald Numbers
* "Doubts About Darwin: A History of Intelligent Design" - Thomas Woodward (excellent history of intelligent design)
* "Science vs. Religion: What Scientists Really Think" - Elaine Howard Ecklund (modern research on the beliefs of 1,646 social and natural scientists from 21 elite American universities from 2005 to 2007. This was one of the biggest studies done on science and religion. In another paper, published by the Social Science Research Council (SSRC), called "Religion and Spirituality among University Scientists" (2007), Ecklund mentions how scientific training did NOT really affect religious and nonreligious identification. Upbringing (in a religious home or nonreligious home), age, and family size predicted better the scientists who were religious and nonreligious. So professional science training did not lead to a loss of religion like it is commonly believed. Its pretty interesting. Other major studies on significant samples sizes of scientists continually show that believers, unbelievers, and the agnostics are pretty evenly distributed with no consistent or predictable majority - despite decades of "secularization")
For others who want to look into atheism in the history of science. Summary of when modern atheism spawned (17/18th century, not before), and the relationship it had with science up to this century one can see Oxford and Cambridge's review from the "Investigating Atheism" project website under the "Atheism & Science" section online for free. "The Oxford Handbook of Atheism" has an excellent piece called "Atheism and the Rise of Science" by Taner Edis and it documents how science rose without atheism and why there is conflict and tensions between atheism and science - since atheism has been invested mostly in the philosophy of religion than the rest of philosophy and definitely in no scientific discipline ever, atheism risks being stagnant and completely irrelevant to science. Of course, Big Bang denialism, Soviet Mendelian genetics denialism + rejection of Darwinian natural selection while positing natural cooperation instead and holding Lamarckian views + the denial of Quantum mechanics and relativity (though this was partially saved due to the desire of the Soviets to have an atomic bomb - "atomic shield"), Freudianism support and other advocacies/denialisms are part of the history of atheism too (Soviets and the Chinese had quite a few anti-scientific campaigns because some scientific ideas contradicted their materialist worldviews - e.g. Lysenkoism in biology was dominant in the Soviet Union for a few decades because Mendelian genetics contradicted their materialist views.) Conflicts and harmonies with science cut both ways and apply to both the religious and the secular.
Excellent book on secularists/atheists and science and widespread persecution of scientists:
*Perversion of Knowledge - by an insider who is a member of the Russian Academy of Sciences.
* "Science and Ideology: A Comparative History (Routledge Studies in the History of Science, Technology and Medicine)" - has a few chapters on imprisonment of scientists and mass killings of them
* "Biology and Ideology from Descartes to Dawkins" - is an excellent book which also includes a chapter on "atheist apologetics' and their abuse of science.
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