By Thomas Dixon
The belief of an inevitable clash among technological know-how and faith was once decisively challenged by means of John Hedley Brooke in his vintage technological know-how and faith: a few old views (Cambridge, 1991). virtually twenty years on, technological know-how and faith: New historic views revisits this argument and asks how historians can now impose order at the advanced and contingent histories of non secular engagements with technology. Bringing jointly top students, this quantity explores the historical past and altering meanings of the kinds 'science' and 'religion'; the position of publishing and schooling in forging and spreading rules; the relationship among wisdom, strength and highbrow imperialism; and the explanations for the war of words among evolution and creationism between American Christians and within the Islamic global. an immense contribution to the historiography of technological know-how and faith, this booklet makes the newest scholarship in this a lot misunderstood debate largely available.
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Additional info for Science and Religion: New Historical Perspectives
The particularity that features most regularly in Brooke’s own writings has been the particularity of the individual human personality. 32 notes I am grateful to all those who have contributed to this volume, and to the Lancaster conference from which it arose, for their help and collaboration in bringing this project to fruition. I would like especially to thank my co-editors, and not only for their perceptive and constructive comments on this introduction. Stephen Pumfrey was the driving force behind the conference in John Brooke’s honour, and provided encouragement and guidance at every stage.
Both tendencies are to a large extent unconscious and perhaps even undesired consequences of uncritical use of the categories. 61 Yet this statement sits oddly with a number of topics discussed in the book: ‘God’s interaction with the world’; ‘God’s communication with humanity’; ‘The long search and Jesus of Nazareth’; ‘Divine being and becoming human’. If contemporary science is shown to be compatible with the existence of a personal Deity who interacts with the world, who communicates with humankind, who became incarnate in the person of Christ, what are the implications for the truth claims of atheistic Buddhism, polytheistic Hinduism, and the strict monotheism of Judaism and Islam?
W. 29 At the same time the ‘wonders of nature’ increasingly came to be regarded as the ‘wonders of science’. The coalescing of this new alliance of disciplines under the banner ‘science’ made possible for the first time a relationship between ‘science’ and ‘religion’. It was almost inevitable that in historical accounts of the relevant human activities various aspects of the new nineteenth-century relation would be projected back onto the past. As we have already noted, this approach is epitomized in the writings of Draper and White.
Science and Religion: New Historical Perspectives by Thomas Dixon