Exploring Mysticism and Parapsychology. This blog is also an attempt to promote awareness of a Modern Universal Paradigm known as Multi-Dimensional Science. It offers a "Scientific" testable Hypothesis for a more "objective" understanding of claimed Psychic and Spiritual Phenomena. A link to this subject should be found on this page or alternatively it can be found easily via a word search.Please note that the Internet articles here may not always reflect the views of the Blogger.
THE TORUS IN SCIENCE A torus is defined by two parameters: the radius of the torus (that is the radius of the torus's defining circle, measured from the origin) and the radius of the tube (the perpendicular distance from the defining circle to the surface of the torus). These are R and rrespectively. Normally R > r. An implicit definition of the torus is:
Toroidal Space is the name used to describe the area and volume of a torus or so-called doughnut shape. This special form has been used to describe and/or represent a number of things in our "real" actual material world, as well as, our "imaginary" potential one. A major branch of geometry is the study of geometrical structures on manifolds. A manifold is a curved space of some dimension. For example, the surface of a sphere, and the torus (the surface of a doughnut), are both 2-dimensional manifolds. Here the manifold itself is only the background for some mathematical object defined upon it, as a canvas is the background for an oil painting. This kind of geometry, although very abstract, is closer to the real world than you might think. Einstein's theory of General Relativity describes the Universe - the whole of space and time - as a 4-dimensional manifold. Space itself is not flat, but curved. The curvature of space is responsible for gravity, and at a black hole space and time are so curved they get knotted up. Everything in the universe - light, subatomic particles, pizzas, yourself - is described in terms of a geometrical structure on the space-time 4-manifold. Manifolds are used to understand the large-scale structure of the Universe in cosmology, and the theory of relativity introduced the idea of matter-energy equivalence, which led to nuclear power, and the atomic bomb. The universe is now considered to be a 12 dimensional nested manifold. In "superstring" physics, the torus is known as the "perfect" shape. It is now accepted as a mathematical model that can be used to describe objects in space. Surface topology is superior to geometry for describing such phenomenon because it deals with much more sophisticated and profound spacial and temporal relationships.
Other scientists have also suggested that the entire universe may be shaped like a torus.Itzak Bentov in a final book called A Brief Tour of HIgher Consciousness published just after his passing is dedicated to the idea that all reality including consciousness itself can be modeled with the toroidal manifold. His diagrams show galaxies as being toroidal forms with "white holes" putting out energy while "black holes" on the opposite side taking it back in. The inventor of the Bell Helicopter and other major innovations, Arthur Young, also explores the function of toroids as models of primary cosmology in his famous work...The Reflexive Universe. For an image of the Earth’s field, which science refers to as the Van Allen Belt, click on www.windows.ucar.edu/ and click on Enter the Site, then Our Planet, then Image Archives. See how the field is donut shaped close to the Earth? This is referred to in sacred geometry as the tube torus. It’s a shape that occurs often in Nature. In particle physics, the doughnut shape is also known to provide the best environment within which to accelerate particles as it can hold and route the plasma formed by such machines in a more efficient manner. Toroidal geometry is attractive for space energy storage magnets because it results in small external magnetic fields. Russia first manifested this idea in their Tokamak accelerator. The new European Union and the United States have recently improved on the Russian model and are using these new designs to perform important experiments in plasma physics. These devices operate on the principle of fusion...the technique used by the sun and stars to produce their vast amounts of light and heat. One of the first and most important practical uses of such incredible devices will be to generate electrical power. All of the electricity required annually for one person can be produced by the fusion of only 500 liters of water!
THE INTERIOR OF THE JET TOROIDAL ACCELERATOR (CLICK FOR MORE IMAGES)
When it comes to designing gravitational environmental habitations, the torus has been realized as the preferred shape within which to enclose a space station or star colony. The design below was engineered at Stanford university and is called the Stanford Torus. It is the most efficient way to distribute the space and achieve the gravity required to maintain life.
AN ILLUSTRATED VIEW OF THE STANFORD TORUS IN SPACE (CLICK FOR MORE IMAGES)
The toroidal shape has also been discovered by to be the most efficient way to wind an electrical transformer, as a coil wound in this configuration produces very clean, highly accurate, precise and reliable power. For that reason, toroidal transformers are employed by engineers in high-end audio equipment and other electronics to lower distortion and increase power at the same time.
THE TORUS IN METAPHYSICS In addition to its real world correlations, the torus has also been used to illustrate certain concepts of the so-called "subtle energy" worlds. The toroidal form figures heavily into the esoteric study of sacred geometry...a meta-science that reveals how shape and form are primary underlying principles of manifestation. Since ancient times, "seers" have confirmed that the human aura appears as a series of nested spherical torus formations. Modern seers such as Barbara Ann Brennan (Hands of Light) have confirmed that each “chakra” is shaped like a two-ended trumpet, and this is a visualization of where each spherical torus or energy body has its axis. She describes the torus as the perfect shape for a black hole to white hole vortex, and also comments on the gyroscopic properties of this energy form. Ancient seers also went out-of-body and reported their observations of the structure of the CU, often calling it the “World Tree” after their sighting of the main central axis. We will show that this concept reappears in a remarkably similar fashion across a huge number of different cultures, and a clear connection to the nested spherical torus can easily be established; it is, literally, one and the same formation.
THE "WORLD TREE" OF QUAN YIN
For many years esoteric researchers have been searching for the meaning of the Language of Light. Scholars of every school have wondered of this parabolic statement. Is there really such a thing as the Language of Light? The answer seems to be yes. There is contained within the structure of Light such a language. In one of the basic structures of physics, called the Tube Torus there is a study of vortex energy that describes Light and Language in it’s potential.
The Tube Torus is derived from the basic study of the Flower of Life. By using a simple compass one can create the Flower of life very easily. There are seven basic steps in the composition of the Seed of Life which, if continued to its conclusion, yields the study of the vortex through the Flower of Life. One of the energy patterns around the body is in the shape of a torus - or donut - with the energy flowing through the body and looping around to connect in at the feet and the head. It is as though we are in the middle position of the donut. The flow in through the head and feet is bidirectional. In other words it flows like the tides one way and then the next. In the matrix of this flow are the wave and particle relationships that structure and govern the nurturing "cosmic" energy from which we are crystallized.
It has even been suggested that the torus can be used to define the workings of consciousness itself. In other words...consciousness has a geometry! The geometric shape used to describe the self-reflexive nature of consciousness is the torus. The torus allows a vortex of energy to form which bends back along itself and re-enters itself. It 'inside-outs', continuously flowing back into itself. Thus the energy of a torus is continually refreshing itself, continually influencing itself. Some amazing work has been done over the years by Dan Winter (whose books are now out of print), who suggests with geometric diagrams that the only way self-reflexiveness can continue without breaking down is by using waveforms based on harmonics of the golden section, which we have talked about in the Geometry section of this website. He claims our very DNA is a helix formed by 2 rotating geometric figures called icosahedrons and dodecahedrons. Stan Tenen (MERU Foundation) has also done some great work along these lines, contradicting Winter's work and basing his own discoveries on the work of Arthur Young, who also worked with the torus. Regardless of who is correct, the torus does seem to be the common denominator, the self-organizing way consciousness is designed. The torus enables vortexes to be formed. All torii create energy vortexes. Energy can funnel up or down through it; the rotating nature of a torus generates a flow of energy through the torus, depending upon the speed of rotation of the torus and the kind of torus it is (there are 3 kinds of standard torii). An examination of the torus shows that its very construction forms energy funnels, or vortexes.
Mr. Winter and others has also shown how the biophysical manifestations such as the human heart and DNA have toroidal configurations. For more information contact the San Gral School of Sacred Geometry.
THE TORUS IN HARMONIC RESOLUTION THERAPY (HRT) The toroidal shape used in HRT is similar to a doughnut but rather than having an empty central "hole", the topology of a torus folds in upon itself and all points along its surface converve together into a zero-dimensional point at the center called the Vertex. This makes it the perfect environment within which to populate the automatous partials that make up the essence of any dynamic function such as a person's vibrational essence. Any input placed at the Vertex while the torus is "torsioned" (folded and rotated inward) is spread out and distributed over the entire surface of the toroid (see below).
A TORUS IN TORSION
The spectral essence matrices produced in the HRT process are gathered up within such a toroidal manifold. A pure, coherent harmonic source is fed through the "portacle" - the modulating filter generated from the individual's voicing - and focused to a zero-dimensional point at the vortex thread (or "origin") of the flowing torus. As the torus rotates and folds through itself - each point passing through the central thread - its framework is populated by the partials of the spectral essence. The torus, however, is not the most practical format for presentation, as the partials populating the interior or back-facing surfaces would be obscured from view. Unfolding the native toroidal space and projecting it into a 2-dimensional matrix allows us to see every partial in a uniform grid. The illustration above shows the dynamics of this process, and the characters to the right of the diagram is the actual unfolding algorithm. After unfolding is complete, the partials in the matrix are shifted by 1/2, thus restoring the origin to the center.
The unfolded torus produces a flat 256 x 256 pixel image that is sort of a cross-sectional view of the original torus. This image can then be viewed on a computer screen as biofeedback representing a person's spectral domain essence. As the torus is rotated through 360 degrees of the Chromaphase cycle, the unfolded image (called a Matrix) continually changes over time, providing something similar to a dynamic "Rorschach" (inkblot) image. Viewing this image allows one to take apart, re-arrange, re-distribute, and then re-assemble themself.
The relationship between religion and science has been a subject of study since Classical antiquity, addressed by philosophers, theologians, scientists, and others. Perspectives from different geographical regions, cultures and historical epochs are diverse, with some characterizing the relationship as one of conflict, others describing it as one of harmony, and others proposing little interaction. Science and religion generally pursue knowledge of the universe using different methodologies. Science acknowledges reason, empiricism, and evidence, while religions include revelation, faith and sacredness. Despite these differences, most scientific and technical innovations prior to the Scientific revolution were achieved by societies organized by religious traditions. Much of the scientific method was pioneered first by Islamic scholars, and later by Christians. Hinduism has historically embraced reason and empiricism, holding that science brings legitimate, but incomplete knowledge of the world. Confucian thought has held different views of science over time. Most Buddhists today view science as complementary to their beliefs.
Events in Europe such as the Galileo affair, associated with the Scientific revolution and the Age of Enlightenment, led scholars such as John William Draper to postulate a conflict thesis, holding that religion and science conflict methodologically, factually and politically. This thesis is advanced by contemporary scientists such as Richard Dawkins, Steven Weinberg and Carl Sagan, and proposed by many creationists. While the conflict thesis remains popular for the public, it has lost favor among most contemporary historians of science.[1][2][3][4]
Many theologians, philosophers and scientists in history have found no conflict between their faith and science. Biologist Stephen Jay Gould, other scientists, and some contemporary theologians hold that religion and science are non-overlapping magisteria, addressing fundamentally separate forms of knowledge and aspects of life. Scientists Francisco Ayala, Kenneth R. Miller and Francis Collins see no necessary conflict between religion and science. Some theologians or historians of science, including John Lennox, Thomas Berry, Brian Swimme and Ken Wilber propose an interconnection between them.
Public acceptance of scientific facts may be influenced by religion; many in the United States reject the idea of evolution by natural selection, especially regarding human beings. Nevertheless, the American National Academy of Sciences has written that "the evidence for evolution can be fully compatible with religious faith," a view officially endorsed by many religious denominations globally.[5]
The kinds of interactions that might arise between science and religion have been categorized, according to theologian, Anglican priest and physicist John Polkinghorne are: 1) conflict between the disciplines, 2) independence of the disciplines, 3) dialogue between the disciplines where they overlap, and 4) integration of both into one field.[6]
This typology is similar to ones used by theologians Ian Barbour[7] and John Haught.[8] More typologies that categorize this relationship can be found among the works of other science and religion scholars such as theologian and biochemist Arthur Peacocke.[9]
According to Jerry Coyne, views on evolution and levels of religiosity in some countries, along with the existence of books explaining reconciliation between evolution and religion, indicate that people have trouble in believing both at the same time, thus implying incompatibility.[10] According to Lawrence Krauss, compatibility or incompatibility is a theological concern, not a scientific concern.[10] In Lisa Randall's view, questions of incompatibility or otherwise are not answerable since by accepting revelations one is abandoning rules of logic which are needed to identify if there are indeed contradictions between holding certain beliefs.[10]Daniel Dennett holds that incompatibility exists because religion is not problematic to a certain point before it collapses into a number of excuses for keeping certain beliefs, in light of evolutionary implications.[10]
To Neil deGrasse Tyson, the central difference between the nature of science and religion is that the claims of science rely on experimental verification, while the claims of religions rely on faith, and these are irreconcilable approaches to knowing. Because of this both are incompatible as currently practiced and the debate of compatibility or incompatibility will be eternal.[11][12] Philosopher and physicist Victor J. Stenger's view is that science and religion are incompatible due to conflicts between approaches of knowing and the availability of alternative plausible natural explanations for phenomena that is usually explained in religious contexts.[13] Neuroscientist and author Sam Harris views science and religion as being in competition, with religion now "losing the argument with modernity".[14] However, Harris disagrees with Jerry Coyne and Daniel Dennett's narrow view of the debate and argues that it is very easy for people to reconcile science and religion because some things are above strict reason, scientific expertise or domains do not spill over to religious expertise or domains necessarily, and mentions "There simply IS no conflict between religion and science."[10]
According to Richard Dawkins, he is hostile to fundamentalist religion because it actively debauches the scientific enterprise. According to Dawkins, religion "subverts science and saps the intellect".[15] He believes that when science teachers attempt to expound on evolution, there is hostility aimed towards them by parents who are skeptical because they believe it conflicts with their religious beliefs, that even some textbooks have had the word 'evolution' systematically removed.[16]
Others such as Francis Collins, Kenneth R. Miller, George Coyne and Francisco J. Ayala argue for compatibility since they do not agree that science is incompatible with religion and vice versa. They argue that science provides many opportunities to look for and find God in nature and to reflect on their beliefs.[17] According to Kenneth Miller, he disagrees with Jerry Coyne's assessment and argues that since significant portions of scientists are religious and the proportion of Americans believing in evolution is much higher, it implies that both are indeed compatible.[10] Karl Giberson argues that when discussing compatibility, some scientific intellectuals often ignore the viewpoints of intellectual leaders in theology and instead argue against less informed masses, thereby, defining religion by non intellectuals and slanting the debate unjustly. He argues that leaders in science sometimes trump older scientific baggage and that leaders in theology do the same, so once theological intellectuals are taken into account, people who represent extreme positions like Ken Ham and Eugene Scott will become irrelevant.[10]
The conflict thesis, which holds that religion and science have been in conflict continuously throughout history, was popularized in the 19th century by John William Draper's and Andrew Dickson White's accounts. It was in the 19th century that relationship between science and religion became an actual formal topic of discourse, while before this no one had pitted science against religion or vice versa, though occasional complex interactions had been expressed before the 19th century.[18] Most contemporary historians of science now reject the conflict thesis in its original form and no longer support it.[1][2][3][19] Instead, it has been superseded by subsequent historical research which has resulted in a more nuanced understanding:[20][21] Historian of science, Gary Ferngren, has stated "Although popular images of controversy continue to exemplify the supposed hostility of Christianity to new scientific theories, studies have shown that Christianity has often nurtured and encouraged scientific endeavour, while at other times the two have co-existed without either tension or attempts at harmonization. If Galileo and the Scopes trial come to mind as examples of conflict, they were the exceptions rather than the rule."[22]
Most historians today have moved away from a conflict model, which is based mainly on two historical episodes (Galileo and Darwin) for a "complexity" model, because religious figures were on both sides of each dispute and there was no overall aim by any party involved in discrediting religion.[23]
An often cited example of conflict was the Galilio affair, whereby interpretations of the Bible were used to attack ideas by Copernicus on Heliocentrism. By 1616 Galileo went to Rome to try to persuade Catholic Church authorities not to ban Copernicus' ideas. In the end, a decree of the Congregation of the Index was issued, declaring that the ideas that the Sun stood still and that the Earth moved were "false" and "altogether contrary to Holy Scripture", and suspending Copernicus's De Revolutionibus until it could be corrected. Galileo was found "vehemently suspect of heresy", namely of having held the opinions that the Sun lies motionless at the center of the universe, that the Earth is not at its centre and moves. He was required to "abjure, curse and detest" those opinions.[24] However, before all this, Pope Urban VIII had personally asked Galileo to give arguments for and against heliocentrism in a book, and to be careful not to advocate heliocentrism as physically proven yet. Pope Urban VIII asked that his own views on the matter be included in Galileo's book. Only the latter was fulfilled by Galileo. Whether unknowingly or deliberately, Simplicio, the defender of the Aristotelian/Ptolemaic geocentric view in Dialogue Concerning the Two Chief World Systems, was often portrayed as an unlearned fool who lacked mathematical training. Although the preface of his book claims that the character is named after a famous Aristotelian philosopher (Simplicius in Latin, Simplicio in Italian), the name "Simplicio" in Italian also has the connotation of "simpleton".[25] Unfortunately for his relationship with the Pope, Galileo put the words of Urban VIII into the mouth of Simplicio. Most historians agree Galileo did not act out of malice and felt blindsided by the reaction to his book.[26] However, the Pope did not take the suspected public ridicule lightly, nor the physical Copernican advocacy. Galileo had alienated one of his biggest and most powerful supporters, the Pope, and was called to Rome to defend his writings.[27]
In the view of physicist and Hindu monk Mauricio Garrido, Ph.D, Non-Euclidean geometry proved that Euclidean axioms, such as "there is only one straight line between two points", which were considered self-evident, absolute truths until the 19th century, are in fact interchangeable with different axioms. Therefore, claims by any ideology to exclusive truth, proved by reason or by any other method are obviously wrong.[28]
A modern view, described by Stephen Jay Gould as "non-overlapping magisteria" (NOMA), is that science and religion deal with fundamentally separate aspects of human experience and so, when each stays within its own domain, they co-exist peacefully.[29] While Gould spoke of independence from the perspective of science, W. T. Stace viewed independence from the perspective of the philosophy of religion. Stace felt that science and religion, when each is viewed in its own domain, are both consistent and complete.[30]
The USA's National Academy of Science supports the view that science and religion are independent.[31]
Science and religion are based on different aspects of human experience. In science, explanations must be based on evidence drawn from examining the natural world. Scientifically based observations or experiments that conflict with an explanation eventually must lead to modification or even abandonment of that explanation. Religious faith, in contrast, does not depend only on empirical evidence, is not necessarily modified in the face of conflicting evidence, and typically involves supernatural forces or entities. Because they are not a part of nature, supernatural entities cannot be investigated by science. In this sense, science and religion are separate and address aspects of human understanding in different ways. Attempts to put science and religion against each other create controversy where none needs to exist.[31]
According to Archbishop John Habgood, both science and religion represent distinct ways of approaching experience and these differences are sources of debate. He views science as descriptive and religion as prescriptive. He stated that if science and mathematics concentrate on what the world ought to be, in the way that religion does, it may lead to improperly ascribing properties to the natural world as happened among the followers of Pythagoras in the sixth century B.C.[32] In contrast, proponents of a normative moral science take issue with the idea that science has no way of guiding "oughts". Habgood also stated that he believed that the reverse situation, where religion attempts to be descriptive, can also lead to inappropriately assigning properties to the natural world. A notable example is the now defunct belief in the Ptolemy planetary model that held sway until changes in scientific and religious thinking were brought about by Galileo and proponents of his views.[32]
According to Ian Barbour, Thomas S. Kuhn asserted that science is made up of paradigms that arise from cultural traditions, which is similar to the secular perspective on religion.[33] Michael Polanyi asserted that it is merely a commitment to universality that protects against subjectivity and has nothing at all to do with personal detachment as found in many conceptions of the scientific method. Polanyi further asserted that all knowledge is personal and therefore the scientist must be performing a very personal if not necessarily subjective role when doing science.[33] Polanyi added that the scientist often merely follows intuitions of "intellectual beauty, symmetry, and 'empirical agreement'".[33] Polanyi held that science requires moral commitments similar to those found in religion.[33]
Two physicists, Charles A. Coulson and Harold K. Schilling, both claimed that "the methods of science and religion have much in common."[33] Schilling asserted that both fields—science and religion—have "a threefold structure—of experience, theoretical interpretation, and practical application."[33] Coulson asserted that science, like religion, "advances by creative imagination" and not by "mere collecting of facts," while stating that religion should and does "involve critical reflection on experience not unlike that which goes on in science."[33] Religious language and scientific language also show parallels (cf. Rhetoric of science).
Clerks studying astronomy and geometry. France, early 15th century.
The religion and science community consists of those scholars who involve themselves with what has been called the "religion-and-science dialogue" or the "religion-and-science field."[34][35] The community belongs to neither the scientific nor the religious community, but is said to be a third overlapping community of interested and involved scientists, priests, clergymen, theologians, and engaged non-professionals.[35][not in citation given] Institutions interested in the intersection between science and religion include the Center for Theology and the Natural Sciences, the Institute on Religion in an Age of Science, the Ian Ramsey Centre,[36] and the Faraday Institute. Journals addressing the relationship between science and religion include Theology and Science and Zygon: Journal of Religion & Science. Eugenie Scott has written that the "science and religion" movement is, overall, composed mainly of theists who have a healthy respect for science and may be beneficial to the public understanding of science. She contends that the "Christian scholarship" movement is not a problem for science, but that the "Theistic science" movement, which proposes abandoning methodological materialism, does cause problems in understanding of the nature of science.[37]
The modern dialogue between religion and science is rooted in Ian Barbour's 1966 book Issues in Science and Religion.[38] Since that time it has grown into a serious academic field, with academic chairs in the subject area, and two dedicated academic journals, Zygon: Journal of Religion & Science and Theology and Science.[38] Articles are also sometimes found in mainstream science journals such as American Journal of Physics[39] and Science.[40][41]
Philosopher Alvin Plantinga has argued that there is superficial conflict but deep concord between science and religion, and that there is deep conflict between science and naturalism.[42] Plantinga, in his book Where the Conflict Really Lies: Science, Religion, and Naturalism, heavily contests the linkage of naturalism with science, as conceived by Richard Dawkins, Daniel Dennett and like-minded thinkers; while Daniel Dennett thinks that Plantinga stretches science to an unacceptable extent.[43] Philosopher Maarten Boudry, in reviewing the book, has commented that he resorts to creationism and fails to "stave off the conflict between theism and evolution."[44] Cognitive scientist Justin L. Barrett, by contrast, reviews the same book and writes that "those most needing to hear Plantinga's message may fail to give it a fair hearing for rhetorical rather than analytical reasons."[45]
As a general view, this holds that while interactions are complex between influences of science, theology, politics, social, and economic concerns, the productive engagements between science and religion throughout history should be duly stressed as the norm.
Scientific and theological perspectives often coexist peacefully. Christians and some non-Christian religions have historically integrated well with scientific ideas, as in the ancient Egyptian technological mastery applied to monotheistic ends, the flourishing of logic and mathematics under Hinduism and Buddhism, and the scientific advances made by Muslim scholars during the Ottoman empire. Even many 19th-century Christian communities welcomed scientists who claimed that science was not at all concerned with discovering the ultimate nature of reality.[32] According to Lawrence M. Principe, the Johns Hopkins University Drew Professor of the Humanities, from a historical perspective this points out that much of the current-day clashes occur between limited extremists—both religious and scientistic fundamentalists—over a very few topics, and that the movement of ideas back and forth between scientific and theological thought has been more usual.[46] To Principe, this perspective would point to the fundamentally common respect for written learning in religious traditions of rabbinical literature, Christian theology, and the Islamic Golden Age, including a Transmission of the Classics from Greek to Islamic to Christian traditions which helped spark the Renaissance. Religions have also given key participation in development of modern universities and libraries; centers of learning & scholarship were coincident with religious institutions - whether pagan, Muslim, or Christian.[47]
A fundamental principle of the Bahá'í Faith is the harmony of religion and science. Bahá'í scripture asserts that true science and true religion can never be in conflict. `Abdu'l-Bahá, the son of the founder of the religion, stated that religion without science is superstition and that science without religion is materialism. He also admonished that true religion must conform to the conclusions of science.[48][49][50]
Theories of Buddhism and science have been regarded as compatible by numerous sources.[51] Some philosophic and psychological teachings within Buddhism share commonalities with modern Western scientific and philosophic thought. For example, Buddhism encourages the impartial investigation of nature (an activity referred to as Dhamma-Vicaya in the Pali Canon)—the principal object of study being oneself. A reliance on causality. philosophical principles shared between Buddhism and science. However, Buddhism doesn't focus on materialism.[52] Tenzin Gyatso, the 14th Dalai Lama, frequently spends time with scientists. In his book The Universe in a Single Atom he wrote, "My confidence in venturing into science lies in my basic belief that as in science, so in Buddhism, understanding the nature of reality is pursued by means of critical investigation." and "If scientific analysis were conclusively to demonstrate certain claims in Buddhism to be false," he says, "then we must accept the findings of science and abandon those claims."[53][54]
Science and Religion are portrayed to be in harmony in the Tiffany window Education (1890).
Science, and particularly geometry and astronomy, was linked directly to the divine for most medieval scholars. The compass in this 13th-century manuscript is a symbol of creation.
Most sources of knowledge available to early Christians were connected to pagan world-views. There were various opinions on how Christianity should regard pagan learning, which included its ideas about nature. For instance, among early Christian teachers, Tertullian (c. 160–220) held a generally negative opinion of Greek philosophy, while Origen (c. 185–254) regarded it much more favorably and required his students to read nearly every work available to them.[55]
Clerks studying astronomy and geometry.
France, early 15th century.
Earlier attempts at reconciliation of Christianity with Newtonian mechanics appear quite different from later attempts at reconciliation with the newer scientific ideas of evolution or relativity.[32] Many early interpretations of evolution polarized themselves around a struggle for existence. These ideas were significantly countered by later findings of universal patterns of biological cooperation. According to John Habgood, all man really knows here is that the universe seems to be a mix of good and evil, beauty and pain, and that suffering may somehow be part of the process of creation. Habgood holds that Christians should not be surprised that suffering may be used creatively by God, given their faith in the symbol of the Cross.[32]Robert John Russell has examined consonance and dissonance between modern physics, evolutionary biology, and Christian theology.[56][57] Christian philosophersAugustine of Hippo (354-430) and Thomas Aquinas[58] held that scriptures can have multiple interpretations on certain areas where the matters were far beyond their reach, therefore one should leave room for future findings to shed light on the meanings. The "Handmaiden" tradition, which saw secular studies of the universe as a very important and helpful part of arriving at a better understanding of scripture, was adopted throughout Christian history from early on.[59] Also the sense that God created the world as a self operating system is what motivated many Christians throughout the Middle Ages to investigate nature.[60]
Modern historians of science such as J.L. Heilbron,[61]Alistair Cameron Crombie, David Lindberg,[62]Edward Grant, Thomas Goldstein,[63] and Ted Davis have reviewed the popular notion that medieval Christianity was a negative influence in the development of civilization and science. In their views, not only did the monks save and cultivate the remnants of ancient civilization during the barbarian invasions, but the medieval church promoted learning and science through its sponsorship of many universities which, under its leadership, grew rapidly in Europe in the 11th and 12th centuries, St. Thomas Aquinas, the Church's "model theologian", not only argued that reason is in harmony with faith, he even recognized that reason can contribute to understanding revelation, and so encouraged intellectual development. He was not unlike other medieval theologians who sought out reason in the effort to defend his faith.[64] Some of today's scholars, such as Stanley Jaki, have claimed that Christianity with its particular worldview, was a crucial factor for the emergence of modern science.[65]
David C. Lindberg states that the widespread popular belief that the Middle Ages was a time of ignorance and superstition due to the Christian church is a "caricature". According to Lindberg, while there are some portions of the classical tradition which suggest this view, these were exceptional cases. It was common to tolerate and encourage critical thinking about the nature of the world. The relation between Christianity and science is complex and cannot be simplified to either harmony or conflict, according to Lindberg.[66] Lindberg reports that "the late medieval scholar rarely experienced the coercive power of the church and would have regarded himself as free (particularly in the natural sciences) to follow reason and observation wherever they led. There was no warfare between science and the church."[67]Ted Peters in Encyclopedia of Religion writes that although there is some truth in the "Galileo's condemnation" story but through exaggerations, it has now become "a modern myth perpetuated by those wishing to see warfare between science and religion who were allegedly persecuted by an atavistic and dogma-bound ecclesiastical authority".[68] In 1992, the Catholic Church's seeming vindication of Galileo attracted much comment in the media.
A degree of concord between science and religion can be seen in religious belief and empirical science. The belief that God created the world and therefore humans, can lead to the view that he arranged for humans to know the world. This is underwritten by the doctrine of imago dei. In the words of Thomas Aquinas, "Since human beings are said to be in the image of God in virtue of their having a nature that includes an intellect, such a nature is most in the image of God in virtue of being most able to imitate God".[69]
During the Enlightenment, a period "characterized by dramatic revolutions in science" and the rise of Protestant challenges to the authority of the Catholic Church via individual liberty, the authority of Christian scriptures became strongly challenged. As science advanced, acceptance of a literal version of the Bible became "increasingly untenable" and some in that period presented ways of interpreting scripture according to its spirit on its authority and truth.[70]
Many well-known historical figures who influenced Western science considered themselves Christian such as Copernicus,[71]Galileo,[72]Kepler,[73]Newton[74] and Boyle.[75] Isaac Newton, for example, believed that gravity caused the planets to revolve about the Sun, and credited God with the design. In the concluding General Scholium to the Philosophiae Naturalis Principia Mathematica, he wrote: "This most beautiful System of the Sun, Planets and Comets, could only proceed from the counsel and dominion of an intelligent and powerful being." Other famous founders of science who adhered to Christian beliefs include Galileo, Johannes Kepler, and Blaise Pascal.[76][77]
According to 100 Years of Nobel Prizes a review of Nobel prizes award between 1901 and 2000 reveals that (65.4%) of Nobel Prizes Laureates, have identified Christianity in its various forms as their religious preference.[78]
In recent history, the theory of evolution has been at the center of some controversy between Christianity and science. Christians who accept a literal interpretation of the biblical creation account find incompatibility between Darwinian evolution and their own interpretation of the Christian faith.[79]Creation science or scientific creationism[80] is a branch of creationism that attempts to provide scientific support for the Genesis creation narrative in the Book of Genesis and disprove generally accepted scientific facts, theories and scientific paradigms about the history of the Earth, cosmology and biological evolution.[81][82] It began in the 1960s as a fundamentalist Christian effort in the United States to prove Biblical inerrancy and nullify the scientific evidence for evolution.[83] It has since developed a sizable religious following in the United States, with creation science ministries branching worldwide.[84] In 1925, Tennessee passed a statute called the Butler Act, which prohibited the teaching of the theory of evolution in all schools in the state. Later that year, a similar law was passed in Mississippi, and likewise, Arkansas in 1927. In 1968, these "anti-monkey" laws were struck down by the Supreme Court of the United States as unconstitutional, "because they established a religious doctrine violating both the First and Fourth Amendments to the Constitution.[85]
Most scientists have rejected creation science for multiple reasons such as its claims not referring to natural causes and not being testable. In 1987, the United States Supreme Court ruled that creationism is religion, not science, and cannot be advocated in public school classrooms.[86]
Another perspective on evolution has been Theistic evolution takes into account religious beliefs with scientific findings on the age of the Earth and the process of evolution. It includes a range of beliefs, including views described as evolutionary creationism and some forms of old earth creationism, all of which embrace the findings of modern science and uphold classical religious teachings about God and creation in Christian context.[87]
Reconciliation in Britain in the early 20th century[edit]
In Reconciling Science and Religion: The Debate in Early-twentieth-century Britain, historian of biology Peter J. Bowler argues that in contrast to the conflicts between science and religion in the U.S. in the 1920s (most famously the Scopes Trial), during this period Great Britain experienced a concerted effort at reconciliation, championed by intellectually conservative scientists, supported by liberal theologians but opposed by younger scientists and secularists and conservative Christians. These attempts at reconciliation fell apart in the 1930s due to increased social tensions, moves towards neo-orthodox theology and the acceptance of the modern evolutionary synthesis.[88]
In the 20th century, several ecumenical organizations promoting a harmony between science and Christianity were founded, most notably the American Scientific Affiliation, The Biologos Foundation, Christians in Science, The Society of Ordained Scientists, and The Veritas Forum.[89]
While refined and clarified over the centuries, the Roman Catholic position on the relationship between science and religion is one of harmony, and has maintained the teaching of natural law as set forth by Thomas Aquinas. For example, regarding scientific study such as that of evolution, the church's unofficial position is an example of theistic evolution, stating that faith and scientific findings regarding human evolution are not in conflict, though humans are regarded as a special creation, and that the existence of God is required to explain both monogenism and the spiritual component of human origins. Catholic schools have included all manners of scientific study in their curriculum for many centuries.[90]
Galileo once stated "The intention of the Holy Spirit is to teach us how to go to heaven, not how the heavens go."[91] In 1981 John Paul II, former pope of the Roman Catholic Church, spoke of the relationship this way: "The Bible itself speaks to us of the origin of the universe and its make-up, not in order to provide us with a scientific treatise, but in order to state the correct relationships of man with God and with the universe. Sacred Scripture wishes simply to declare that the world was created by God, and in order to teach this truth it expresses itself in the terms of the cosmology in use at the time of the writer".[92]
Influence of a biblical world view on early modern science[edit]
According to Andrew Dickson White's A History of the Warfare of Science with Theology in Christendom from the 19th century, a biblical world view affected negatively the progress of science through time. Dickinson also argues that immediately following the Reformation matters were even worse. The interpretations of Scripture by Luther and Calvin became as sacred to their followers as the Scripture itself. For instance, when Georg Calixtus ventured, in interpreting the Psalms, to question the accepted belief that "the waters above the heavens" were contained in a vast receptacle upheld by a solid vault, he was bitterly denounced as heretical.[93] Today, much of the scholarship in which the conflict thesis was originally based is considered to be inaccurate. For instance, the claim that early Christians rejected scientific findings by Greco-Romans is false since the "handmaiden" view of learning secular studies to shed light on theology was widely adapted throughout the early medieval period and beyond by theologians (such as Augustine) which ultimately resulted in keeping interest in knowledge about nature through time.[94] Also, the claim that people of the Middle Ages widely believed that the Earth was flat was first propagated in the same period that originated the conflict thesis[95] and is still very common in popular culture. Modern scholars regard this claim as mistaken, as the contemporary historians of science David C. Lindberg and Ronald L. Numbers write: "there was scarcely a Christian scholar of the Middle Ages who did not acknowledge [earth's] sphericity and even know its approximate circumference."[95][96] From the fall of Rome to the time of Columbus, all major scholars and many vernacular writers interested in the physical shape of the earth held a spherical view with the exception of Lactantius and Cosmas.[97] H. Floris Cohen argued for a biblical Protestant, but not excluding Catholicism, influence on the early development of modern science.[98] He presented Dutch historian R. Hooykaas' argument that a biblical world-view holds all the necessary antidotes for the hubris of Greek rationalism: a respect for manual labour, leading to more experimentation and empiricism, and a supreme God that left nature and open to emulation and manipulation.[98] It supports the idea early modern science rose due to a combination of Greek and biblical thought.[99][100]
Oxford historian Peter Harrison is another who has argued that a biblical worldview was significant for the development of modern science. Harrison contends that Protestant approaches to the book of scripture had significant, if largely unintended, consequences for the interpretation of the book of nature.[101][page needed] Harrison has also suggested that literal readings of the Genesis narratives of the Creation and Fall motivated and legitimated scientific activity in seventeenth-century England. For many of its seventeenth-century practitioners, science was imagined to be a means of restoring a human dominion over nature that had been lost as a consequence of the Fall.[102][page needed]
Historian and professor of religion Eugene M. Klaaren holds that "a belief in divine creation" was central to an emergence of science in seventeenth-century England. The philosopher Michael Foster has published analytical philosophy connecting Christian doctrines of creation with empiricism. Historian William B. Ashworth has argued against the historical notion of distinctive mind-sets and the idea of Catholic and Protestant sciences.[103] Historians James R. Jacob and Margaret C. Jacob have argued for a linkage between seventeenth century Anglican intellectual transformations and influential English scientists (e.g., Robert Boyle and Isaac Newton).[104]John Dillenberger and Christopher B. Kaiser have written theological surveys, which also cover additional interactions occurring in the 18th, 19th, and 20th centuries.[105][106] Philosopher of Religion, Richard Jones, has written a philosophical critique of the "dependency thesis" which assumes that modern science emerged from Christian sources and doctrines. Though he acknowledges that modern science emerged in a religious framework, that Christinaity greatly elevated the importance of science by sanctioning and religiously legitimizing it in medieval period, and that Christianity created a favorable social context for it to grow; he argues that direct Christian beliefs or doctrines were not primary source of scientific pursuits by natural philosophers, nor was Christianity, in and of itself, exclusively or directly necessary in developing or practicing modern science.[23] Oxford University historian and theologian John Hedley Brooke wrote that "when natural philosophers referred to laws of nature, they were not glibly choosing that metaphor. Laws were the result of legislation by an intelligent deity. Thus the philosopher René Descartes (1596-1650) insisted that he was discovering the "laws that God has put into nature." Later Newton would declare that the regulation of the solar system presupposed the "counsel and dominion of an intelligent and powerful Being."[107] Historian Ronald L. Numbers stated that this thesis "received a boost" from mathematician and philosopher Alfred North Whitehead's Science and the Modern World (1925). Numbers has also argued, "Despite the manifest shortcomings of the claim that Christianity gave birth to science—most glaringly, it ignores or minimizes the contributions of ancient Greeks and medieval Muslims—it too, refuses to succumb to the death it deserves."[108] The sociologist Rodney Stark of Baylor University, argued in contrast that "Christian theology was essential for the rise of science."[109]
Confucianism and traditional Chinese religion[edit]
The historical process of Confucianism has largely been antipathic towards scientific discovery. However the religio-philosophical system itself is more neutral on the subject than such an analysis might suggest. In his writings On Heaven, Xunzi espoused a proto-scientific world view.[110] However during the Han Synthesis the more anti-empirical Mencius was favored and combined with Daoist skepticism regarding the nature of reality. Likewise, during the Medieval period, Zhu Xi argued against technical investigation and specialization proposed by Chen Liang.[111] After contact with the West, scholars such as Wang Fuzhi would rely on Buddhist/Daoist skepticism to denounce all science as a subjective pursuit limited by humanity's fundamental ignorance of the true nature of the world.[112] After the May Fourth Movement, attempts to modernize Confucianism and reconcile it with scientific understanding were attempted by many scholars including Feng Youlan and Xiong Shili. Given the close relationship that Confucianism shares with Buddhism, many of the same arguments used to reconcile Buddhism with science also readily translate to Confucianism. However, modern scholars have also attempted to define the relationship between science and Confucianism on Confucianism's own terms and the results have usually led to the conclusion that Confucianism and science are fundamentally compatible.[113]
In Hinduism, the dividing line between objective sciences and spiritual knowledge (adhyatma vidya) is a linguistic paradox.[114] Hindu scholastic activities and ancient Indian scientific advancements were so interconnected that many Hindu scriptures are also ancient scientific manuals and vice-versa. In 1835, English was made the primary language for teaching in higher education in India, exposing Hindu scholars to Western secular ideas; thus starting a renaissance regarding religious and philosophical thought.[115] Hindu sages maintained that logical argument and rational proof using Nyaya is the way to obtain correct knowledge.[114] From a Hindu perspective, modern science is a legitimate, but incomplete, step towards knowing and understanding reality. Hinduism views that science only offers a limited view of reality, but all it offers is right and correct.[116] To clarify, the scientific level of understanding focuses on how things work and from where they originate, while Hinduism strives to understand the ultimate purposes for the existence of living things.[115] To obtain and broaden the knowledge of the world for spiritual perfection, many refer to the Bhāgavata for guidance because it draws upon a scientific and theological dialogue.[117] Hinduism offers methods to correct and transform itself in course of time. For instance, Hindu views on the development of life include a range of viewpoints in regards to evolution, creationism, and the origin of life within the traditions of Hinduism. For instance, it has been suggested that Wallace-Darwininan evolutionary thought was a part of Hindu thought centuries before modern times.[118] The Shankara and the Sāmkhya did not have a problem with the theory of evolution, but instead, argued about the existence of God and what happened after death. These two distinct groups argued among each other's philosophies because of their sacred texts, not the idea of evolution.[119] With the publication of Darwin's On the Origin of Species, many Hindus were eager to connect their scriptures to Darwinism, finding similarities between Brahma's creation, Vishnu's incarnations, and evolution theories.[115] Samkhya, the oldest school of Hindu philosophy prescribes a particular method to analyze knowledge. According to Samkhya, all knowledge is possible through three means of valid knowledge[120][121] –
Nyaya, the Hindu school of logic, accepts all these 3 means and in addition accepts one more - Upamāna (comparison).
The accounts of the emergence of life within the universe vary in description, but classically the deity called Brahma, from a Trimurti of three deities also including Vishnu and Shiva, is described as performing the act of 'creation', or more specifically of 'propagating life within the universe' with the other two deities being responsible for 'preservation' and 'destruction' (of the universe) respectively.[122] In this respect some Hindu schools do not treat the scriptural creation myth literally and often the creation stories themselves do not go into specific detail, thus leaving open the possibility of incorporating at least some theories in support of evolution. Some Hindus find support for, or foreshadowing of evolutionary ideas in scriptures, namely the Vedas.[123]
The incarnations of Vishnu (Dashavatara) is almost identical to the scientific explanation of the sequence of biological evolution of man and animals.[124][125][126][127] The sequence of avatars starts from an aquatic organism (Matsya), to an amphibian (Kurma), to a land-animal (Varaha), to a humanoid (Narasimha), to a dwarf human (Vamana), to 5 forms of well developed human beings (Parashurama, Rama, Balarama/Buddha, Krishna, Kalki) who showcase an increasing form of complexity (Axe-man, King, Plougher/Sage, wise Statesman, mighty Warrior).[124][127] In fact, many Hindu gods are represented with features of animals as well as those of humans, leading many Hindus to easily accept evolutionary links between animals and humans.[115] In India, the home country of Hindus; educated Hindus widely accept the theory of biological evolution. In a survey of 909 people, 77% of respondents in India agreed with Charles Darwin's Theory of Evolution, and 85 per cent of God-believing people said they believe in evolution as well.[128][129]
As per Vedas, another explanation for the creation is based on the five elements: earth, water, fire, air and aether. The Hindu religion traces its beginnings to the sacred Vedas. Everything that is established in the Hindu faith such as the gods and goddesses, doctrines, chants, spiritual insights, etc. flow from the poetry of Vedic hymns. The Vedas offer an honor to the sun and moon, water and wind, and to the order in Nature that is universal. This naturalism is the beginning of what further becomes the connection between Hinduism and science.[130]
From an Islamic standpoint, science, the study of nature, is considered to be linked to the concept of Tawhid (the Oneness of God), as are all other branches of knowledge.[131] In Islam, nature is not seen as a separate entity, but rather as an integral part of Islam's holistic outlook on God, humanity, and the world. The Islamic view of science and nature is continuous with that of religion and God. This link implies a sacred aspect to the pursuit of scientific knowledge by Muslims, as nature itself is viewed in the Qur'an as a compilation of signs pointing to the Divine.[132] It was with this understanding that science was studied and understood in Islamic civilizations, specifically during the eighth to sixteenth centuries, prior to the colonization of the Muslim world.[133]
According to most historians, the modern scientific method was first developed by Islamic scientists, pioneered by Ibn Al-Haytham, known to the west as "Alhazen".[134]Robert Briffault, in The Making of Humanity, asserts that the very existence of science, as it is understood in the modern sense, is rooted in the scientific thought and knowledge that emerged in Islamic civilizations during this time.[135]
With the decline of Islamic Civilizations in the late Middle Ages and the rise of Europe, the Islamic scientific tradition shifted into a new period. Institutions that had existed for centuries in the Muslim world looked to the new scientific institutions of European powers.[citation needed] This changed the practice of science in the Muslim world, as Islamic scientists had to confront the western approach to scientific learning, which was based on a different philosophy of nature.[131] From the time of this initial upheaval of the Islamic scientific tradition to the present day, Muslim scientists and scholars have developed a spectrum of viewpoints on the place of scientific learning within the context of Islam, none of which are universally accepted or practiced.[136] However, most maintain the view that the acquisition of knowledge and scientific pursuit in general is not in disaccord with Islamic thought and religious belief.[131][136]
The Ahmadiyya movement emphasize that there is no contradiction between Islam and science. For example, Ahmadi Muslims universally accept in principle the process of evolution, albeit divinely guided, and actively promote it. Over the course of several decades the movement has issued various publications in support of the scientific concepts behind the process of evolution, and frequently engages in promoting how religious scriptures, such as the Qur'an, supports the concept.[137] For general purposes, the second Khalifa of the community, Mirza Basheer-ud-Din Mahmood Ahmad says:
The Holy Quran directs attention towards science, time and again, rather than evoking prejudice against it. The Quran has never advised against studying science, lest the reader should become a non-believer; because it has no such fear or concern. The Holy Quran is not worried that if people will learn the laws of nature its spell will break. The Quran has not prevented people from science, rather it states, "Say, 'Reflect on what is happening in the heavens and the earth.'" (Al Younus) [138]
Jainism does not support belief in a creator deity. According to Jain doctrine, the universe and its constituents - soul, matter, space, time, and principles of motion have always existed (a static universe similar to that of Epicureanism and steady state cosmological model). All the constituents and actions are governed by universalnatural laws. It is not possible to create matter out of nothing and hence the sum total of matter in the universe remains the same (similar to law of conservation of mass). Similarly, the soul of each living being is unique and uncreated and has existed since beginningless time.[a][139]
The Jain theory of causation holds that a cause and its effect are always identical in nature and hence a conscious and immaterial entity like God cannot create a material entity like the universe. Furthermore, according to the Jain concept of divinity, any soul who destroys its karmas and desires, achieves liberation. A soul who destroys all its passions and desires has no desire to interfere in the working of the universe. Moral rewards and sufferings are not the work of a divine being, but a result of an innate moral order in the cosmos; a self-regulating mechanism whereby the individual reaps the fruits of his own actions through the workings of the karmas.
Through the ages, Jain philosophers have adamantly rejected and opposed the concept of creator and omnipotent God and this has resulted in Jainism being labeled as nastika darsana or atheist philosophy by the rival religious philosophies. The theme of non-creationism and absence of omnipotent God and divine grace runs strongly in all the philosophical dimensions of Jainism, including its cosmology, karma, moksa and its moral code of conduct. Jainism asserts a religious and virtuous life is possible without the idea of a creator god.[140]
In the 17th century, founders of the Royal Society largely held conventional and orthodox religious views, and a number of them were prominent Churchmen.[141] While theological issues that had the potential to be divisive were typically excluded from formal discussions of the early Society, many of its fellows nonetheless believed that their scientific activities provided support for traditional religious belief.[142] Clerical involvement in the Royal Society remained high until the mid-nineteenth century, when science became more professionalised.[143] Albert Einstein supported the compatibility of some interpretations of religion with science. In "Science, Philosophy and Religion, A Symposium" published by the Conference on Science, Philosophy and Religion in Their Relation to the Democratic Way of Life, Inc., New York in 1941, Einstein stated:
Accordingly, a religious person is devout in the sense that he has no doubt of the significance and loftiness of those superpersonal objects and goals which neither require nor are capable of rational foundation. They exist with the same necessity and matter-of-factness as he himself. In this sense religion is the age-old endeavor of mankind to become clearly and completely conscious of these values and goals and constantly to strengthen and extend their effect. If one conceives of religion and science according to these definitions then a conflict between them appears impossible. For science can only ascertain what is, but not what should be, and outside of its domain value judgments of all kinds remain necessary. Religion, on the other hand, deals only with evaluations of human thought and action: it cannot justifiably speak of facts and relationships between facts. According to this interpretation the well-known conflicts between religion and science in the past must all be ascribed to a misapprehension of the situation which has been described.[144]
The examples and perspective in this article may not represent a worldwide view of the subject. Please improve this article and discuss the issue on the talk page.(March 2012)
Many studies have been conducted in the United States and have generally found that scientists are less likely to believe in God than are the rest of the population. Precise definitions and statistics vary, but generally about 1/3 of scientists are atheists, 1/3 agnostic, and 1/3 have some belief in God (although some might be deistic, for example).[40][145][146] This is in contrast to the more than roughly 3/4 of the general population that believe in some God in the United States. Belief also varies slightly by field. Two surveys on physicists, geoscientists, biologists, mathematicians, and chemists have noted that, from those specializing in these fields, physicists had lowest percentage of belief in God (29%) while chemists had highest (41%).[145][147]
In 1916, 1,000 leading American scientists were randomly chosen from American Men of Science and 41.8% believed God existed, 41.5% disbelieved, and 16.7% had doubts/did not know; however when the study was replicated 80 years later using American Men and Women of Science in 1996, results were very much the same with 39.3% believing God exists, 45.3% disbelieved, and 14.5% had doubts/did not know.[40][145] In the same 1996 survey, scientists in the fields of biology, mathematics, and physics/astronomy, belief in a god that is "in intellectual and affective communication with humankind" was most popular among mathematicians (about 45%) and least popular among physicists (about 22%). In total, in terms of belief toward a personal god and personal immortality, about 60% of United States scientists in these fields expressed either disbelief or agnosticism and about 40% expressed belief.[145] This compared with 58% in 1914 and 67% in 1933.[citation needed]
Among members of the National Academy of Sciences, only 7.0% expressed personal belief, while 72.2% expressed disbelief and another 20.8% were agnostic concerning the existence of a personal god who answers prayer.[148]
A survey conducted between 2005 and 2007 by Elaine Howard Ecklund of University at Buffalo, The State University of New York on 1,646 natural and social science professors at 21 elite US research universities found that, in terms of belief in God or a higher power, more than 60% expressed either disbelief or agnosticism and more than 30% expressed belief. More specifically, nearly 34% answered "I do not believe in God" and about 30% answered "I do not know if there is a God and there is no way to find out."[149] In the same study, 28% said they believed in God and 8% believed in a higher power that was not God.[150] Ecklund stated that scientists were often able to consider themselves spiritual without religion or belief in god.[151] Ecklund and Scheitle concluded, from their study, that the individuals from non-religious backgrounds disproportionately had self-selected into scientific professions and that the assumption that becoming a scientist necessarily leads to loss of religion is untenable since the study did not strongly support the idea that scientists had dropped religious identities due to their scientific training.[152] Instead, factors such as upbringing, age, and family size were significant influences on religious identification since those who had religious upbringing were more likely to be religious and those who had a non-religious upbringing were more likely to not be religious.[149][152] The authors also found little difference in religiosity between social and natural scientists.[153]
Farr Curlin, a University of Chicago Instructor in Medicine and a member of the MacLean Center for Clinical Medical Ethics, noted in a study that doctors tend to be science-minded religious people. He helped author a study that "found that 76 percent of doctors believe in God and 59 percent believe in some sort of afterlife." and "90 percent of doctors in the United States attend religious services at least occasionally, compared to 81 percent of all adults." He reasoned, "The responsibility to care for those who are suffering and the rewards of helping those in need resonate throughout most religious traditions."[154]
Another study conducted by the Pew Research Center found that members of the American Association for the Advancement of Science (AAAS) were "much less religious than the general public," with 51% believing in some form of deity or higher power. Specifically, 33% of those polled believe in God, 18% believe in a universal spirit or higher power, and 41% did not believe in either God or a higher power.[155] 48% say they have a religious affiliation, equal to the number who say they are not affiliated with any religious tradition. 17% were atheists, 11% were agnostics, 20% were nothing in particular, 8% were Jewish, 10% were Catholic, 16% were Protestant, 4% were Evangelical, 10% were other religion. The survey also found younger scientists to be "substantially more likely than their older counterparts to say they believe in God". Among the surveyed fields, chemists were the most likely to say they believe in God.[147]
Physicians in the United States, by contrast, are much more religious than scientists, with 76% stating a belief in God.[154]
Religious beliefs of US professors were recently examined using a nationally representative sample of more than 1,400 professors. They found that in the social sciences: 23.4% did not believe in God, 16% did not know if God existed, 42.5% believed God existed, and 16% believed in a higher power. Out of the natural sciences: 19.5% did not believe in God, 32.9% did not know if God existed, 43.9% believed God existed, and 3.7% believed in a higher power.[156]
In terms of perceptions, most social and natural scientists from 21 American elite universities did not perceive conflict between science and religion, while 36.6% did. However, in the study, scientists who had experienced limited exposure to religion tended to perceive conflict.[157] In the same study they found that nearly one in five atheist scientists who are parents (17%) are part of religious congregations and have attended a religious service more than once in the past year. Some of the reasons for doing so are their scientific identity (wishing to expose their children to all sources of knowledge so they can make up their own minds), spousal influence, and desire for community.[158]
According to 100 Years of Nobel Prizes a review of Nobel prizes award between 1901 and 2000 reveals that (65.4%) of Nobel Prizes Laureates, have identified Christianity in its various forms as their religious preference.[78] Specifically on the science related prizes, Christians have won a total of 72.5% of all the Chemistry, 65.3% in Physics, 62% in Medicine, and 54% in all Economics awards.[159] Jews have won 17.3% of the prizes in Chemistry, 26.2% in Medicine, and 25.9% in Physics. [159] Atheists, Agnostics, and Freethinkers have won 7.1% of the prizes in Chemistry, 8.9% in Medicine, and 4.7% in Physics.[159] According to a study that was done by University of Nebraska–Lincoln in 1998, found that 60% of Nobel prize laureates in physics from 1901 to 1990 had a Christian background.[160]
According to a 2007 poll by the Pew Forum, "while large majorities of Americans respect science and scientists, they are not always willing to accept scientific findings that squarely contradict their religious beliefs."[161] The Pew Forum states that specific factual disagreements are "not common today", though 40% to 50% of Americans do not accept the evolution of humans and other living things, with the "strongest opposition" coming from evangelical Christians at 65% saying life did not evolve.[161] 51% of the population believes humans and other living things evolved: 26% through natural selection only, 21% somehow guided, 4% don't know.[161] In the U.S., biological evolution is the only concrete example of conflict where a significant portion of the American public denies scientific consensus for religious reasons.[161][162] In terms of advanced industrialized nations, the United States is the most religious.[161]
Creationism is not an exclusively American phenomenon. A poll on adult Europeans revealed that only 40% believed in naturalistic evolution, 21% in theistic evolution, 20% in special creation, and 19% are undecided; with the highest concentrations of young earth creationists in Switzerland (21%), Austria (20.4%), Germany (18.1%).[163] Other countries such as Netherlands, Britain, and Australia have experienced growth in such views as well.[163]
Research on perceptions of science among the American public conclude that most religious groups see no general epistemological conflict with science and they have no differences with nonreligious groups in the propensity of seeking out scientific knowledge, although there may be subtle epistemic or moral conflicts when scientists make counterclaims to religious tenets.[164][165] Findings from the Pew Center note similar findings and also note that the majority of Americans (80-90%) show strong support for scientific research, agree that science makes society and individual's lives better, and 8 in 10 Americans would be happy if their children were to become scientists.[166] Even strict creationists tend to have very favorable views on science.[162] A study on a national sample of US college students examined whether these students viewed the science / religion relationship as reflecting primarily conflict, collaboration, or independence. The study concluded that the majority of undergraduates in both the natural and social sciences do not see conflict between science and religion. Another finding in the study was that it is more likely for students to move away from a conflict perspective to an independence or collaboration perspective than towards a conflict view.[167]
In the US, people who had no religious affiliation were no more likely than the religious population to have New Age beliefs and practices.[168][relevant?– discuss]
A study conducted on adolescents from Christian schools in Northern Ireland, noted a positive relationship between attitudes towards Christianity and science once attitudes towards scientism and creationism were accounted for.[169]
Cross-national studies, which have pooled data on religion and science from 1981-2001, have noted that countries with high religiosity also have stronger faith in science, while less religious countries have more skepticism of the impact of science and technology.[170] The United States is noted there as distinctive because of greater faith in both God and scientific progress. Other research cites the National Science Foundation's finding that America has more favorable public attitudes towards science than Europe, Russia, and Japan despite differences in levels of religiosity in these cultures.[162]
^ Jump up to: abRussel, C.A. (2002). Ferngren, G.B., ed. Science & Religion: A Historical Introduction. Johns Hopkins University Press. p. 7. ISBN0-8018-7038-0. The conflict thesis, at least in its simple form, is now widely perceived as a wholly inadequate intellectual framework within which to construct a sensible and realistic historiography of Western science
^ Jump up to: abShapin, S. (1996). The Scientific Revolution. University of Chicago Press. p. 195. In the late Victorian period it was common to write about the 'warfare between science and religion' and to presume that the two bodies of culture must always have been in conflict. However, it is a very long time since these attitudes have been held by historians of science.
^ Jump up to: abBrooke, J. H. (1991). Science and Religion: Some Historical Perspectives. Cambridge University Press. p. 42. In its traditional forms, the conflict thesis has been largely discredited.
Jump up ^Ferngren, G.B. (2002). Ferngren, G.B., ed. Science & Religion: A Historical Introduction. Johns Hopkins University Press. p. x. ISBN0-8018-7038-0. ... while [John] Brooke's view [of a complexity thesis rather than an historical conflict thesis] has gained widespread acceptance among professional historians of science, the traditional view remains strong elsewhere, not least in the popular mind.
Jump up ^Committee on Revising Science and Creationism: A view from the National Academy of Sciences and Institute of Medicine of the National Academies (2008). Science, Evolution and Creationism. National Academy of Sciences.
Jump up ^Haught, John F. (1995). Science and Religion : From Conflict to Conversation. Paulist Prees. p. 9. ISBN0809136066. Throughout these pages we shall observe that there are at least four distinct ways in which science and religion can be related to each other: 1) Conflict — the conviction that science and religion are fundamentally irreconcilable; 2) Contrast — the claim that there can be no genuine conflict since religion and science are each responding to radically different questions; 3) Contact — an approach that looks for dialogue. interaction. and possible "consonance" between science and religion. and especially for ways in which science shapes religious and theological understanding. 4) Confirmation — a somewhat quieter but extremely important perspective that highlights the ways in which, at a very deep level, religion supports and nourishes the entire scientific enterprise.
Jump up ^Ronald Numbers, ed. (2009). Galileo Goes To Jail and Other Myths About Science and Religion. p. 3. ISBN9780674057418.
Jump up ^Ferngren, G.B. (2002). Ferngren, G.B., ed. Science & Religion: A Historical Introduction. Johns Hopkins University Press. p. ix, x. ISBN0-8018-7038-0. While some historians had always regarded the Draper-White thesis as oversimplifying and distorting a complex relationship, in the late twentieth century it underwent a more systematic reevaluation. The result is the growing recognition among historians of science that the relationship of religion and science has been much more positive than is sometimes thought. " ; "... while [John] Brooke's view [of a complexity thesis rather than an historical conflict thesis] has gained widespread acceptance among professional historians of science, the traditional view remains strong elsewhere, not least in the popular mind.
Jump up ^Quotation from Ferngren's introduction at "Gary Ferngren (editor). Science & Religion: A Historical Introduction. Baltimore: Johns Hopkins University Press, 2002. ISBN 0-8018-7038-0." "...while [John] Brooke's view [of a complexity thesis rather than conflict thesis] has gained widespread acceptance among professional historians of science, the traditional view remains strong elsewhere, not least in the popular mind." (p. x)
Jump up ^Quotation from Colin A. Russell in "The Conflict Thesis" the first essay of "Gary Ferngren (editor). Science & Religion: A Historical Introduction. Baltimore: Johns Hopkins University Press, 2002. ISBN 0-8018-7038-0." "The conflict thesis, at least in its simple form, is now widely perceived as a wholly inadequate intellectual framework within which to construct a sensible and realistic historiography of Western science." (p. 7, followed by a list of the basic reasons why the conflict thesis is wrong).
Jump up ^Gary Ferngren (editor). Science & Religion: A Historical Introduction. Baltimore: Johns Hopkins University Press, 2002. ISBN 0-8018-7038-0. (Introduction, p. ix)
^ Jump up to: abJones, Richard H. (2011). For the Glory of God : The Role of Christianity in the Rise and Development of Modern Science Volume 1. University Press of America. pp. 19–22,139. ISBN9780761855668.
Jump up ^Fantoli (2005, p. 139), Finocchiaro (1989, pp. 288–293).
Jump up ^See Langford (1966, pp. 133–134), and Seeger (1966, p. 30), for example. Drake (1978, p. 355) asserts that Simplicio's character is modelled on the Aristotelian philosophers, Lodovico delle Colombe and Cesare Cremonini, rather than Urban. He also considers that the demand for Galileo to include the Pope's argument in the Dialogue left him with no option but to put it in the mouth of Simplicio (Drake, 1953, p. 491). Even Arthur Koestler, who is generally quite harsh on Galileo in The Sleepwalkers(1959), after noting that Urban suspected Galileo of having intended Simplicio to be a caricature of him, says "this of course is untrue" (1959, p. 483).
^ Jump up to: abcdefgBarbour, Ian G. (1968). "Science and Religion Today". In Ian G. Barbour (ed.). Science and Religion: New Perspectives on the Dialogue (1st ed.). New York, Evanston and London: Harper & Row. pp. 3–29.
Jump up ^Theerman, Paul "James Clerk Maxwell and religion", American Journal of Physics, 54 (4), April 1986, p.312–317 doi:10.1119/1.14636 •What is truth? A course in science and religion Peter J. Brancazio, Am. J. Phys. 62, 893 (1994) doi:10.1119/1.17735 •The stifling grip of religion Romard Barthel Am. J. Phys. 68, 785 (2000) doi:10.1119/1.1303729 •Einstein and Religion: Physics and Theology, Max Jammer Author Jeremy Bernstein and Reviewer, Am. J. Phys. 68, 676 (2000), doi:10.1119/1.19513 •Science, religion, and skepticism, Dwight E. Neuenschwander, Am. J. Phys. 66, 273 (1998), doi:10.1119/1.19024 •Copernicus and Martin Luther: An encounter between science and religion Donald H. Kobe, Am. J. Phys. 66, 190 (1998), doi:10.1119/1.18844 •Science and Religion: From Conflict to Conversation John F. Haught and Eugene E. Selk, Am. J. Phys. 64, 1532 (1996), doi:10.1119/1.18441 •Science and Religion—A Comment M. A. Vandyck, Am. J. Phys. 64, 110 (1996), doi:10.1119/1.18125 •Religion versus science? Eduardo Segre, Am. J. Phys. 62, 296 (1994), doi:10.1119/1.17567 •Does religion contradict science? Mehmet Pakdemirli, Am. J. Phys. 61, 201 (1993), doi:10.1119/1.17287 •Religion versus science? Thomas E. Phipps, Jr., Am. J. Phys. 60, 871 (1992), doi:10.1119/1.17004 •A response to ``Religion vs. Science?, by Jay Orear Allen C. Dotson, Am. J. Phys. 60, 778 (1992), doi:10.1119/1.17057 •Religion vs. science? Jay Orear, Am. J. Phys. 60, 394 (1992), doi:10.1119/1.16889 •Religion in an Age of Science Ian G. Barbour and Eugene E. Selk, Am. J. Phys. 59, 1152 (1991), doi:10.1119/1.16630 •Making sense of experience: Common ground in science and religion Harry D. Powell, Am. J. Phys. 59, 679 (1991), doi:10.1119/1.16767 •Guest Comment: Preserving and cherishing the Earth—An appeal for joint commitment in science and religion Carl Sagan, Am. J. Phys. 58, 615 (1990), doi:10.1119/1.16418 •James Clerk Maxwell and religion. Paul Theerman, Am. J. Phys. 54, 312 (1986), doi:10.1119/1.14636
Jump up ^•Science 12 September 1997: Vol. 277. no. 5332, pp. 1589 - 1591; "Letters: Science and Religion" doi:10.1126/science.277.5332.1589a •Science 13 December 1957: Vol. 126. no. 3285, pp. 1225 - 1229; "Science and the Citizen" Warren Weaver doi:10.1126/science.126.3285.1225 •Science 25 April 1958: Vol. 127. no. 3304, pp. 1004+1006; "Letters: Science and Religion" •Science, 6 June 1958, 127(3310), pages 1324-1327; "A Human Enterprise: Science as lived by its practitioners bears but little resemblance to science as described in print." doi:10.1126/science.127.3310.1324 •Science 23 February 2001: Vol. 291. no. 5508, pp. 1472 - 1474; "PAPAL SCIENCE: Science and Religion Advance Together at Pontifical Academy" Charles Seife doi:10.1126/science.291.5508.1472
Jump up ^Boudry, Maarten (September and October 2012). "Review of Alvin Plantinga (2011), Where the Conflict Really Lies: Science, Religion and Naturalism". International History, Philosophy and Science Teaching Group. Plantinga's effort to stave off the conflict between theism and evolution is a failure... if the bar for rational belief is lowered to mere logical possibility, and the demand for positive evidence dropped, then no holds are barred.Check date values in: |date= (help)
Jump up ^Smith, P. (1999). A Concise Encyclopedia of the Bahá'í Faith. Oxford, UK: Oneworld Publications. pp. 306–307. ISBN1-85168-184-1.
Jump up ^Mehanian, Courosh; Friberg, Stephen R. (2003). "Religion and Evolution Reconciled: 'Abdu'l-Bahá's Comments on Evolution". The Journal of Bahá'í studies13 (1–4): 55–93.
Jump up ^Yong, Amos. (2005) Buddhism and Science: Breaking New Ground (review) Buddhist-Christian Studies - Volume 25, 2005, pp. 176-180
Jump up ^Wallace, B. Alan. (2003) " Buddhism & science: breaking new ground" Columbia University Press, pp 328
Jump up ^Hamilton, Jon. (2005) "The Links Between the Dalai Lama and Neuroscience" www.NPR.org, November 11, 2005 [1]
Jump up ^Dalia Lama. (2005) "The Universe in a Single Atom: The Convergence of Science and Spirituality" Broadway.
Jump up ^Davis, Edward B. (2003). "Christianity, History Of Science And Religion". In Van Huyssteen, Wentzel. Encyclopedia of Science and Religion. Macmillan Reference USA. pp. 123–7. ISBN978-0-02-865704-2
Jump up ^Russell, Robert John (2008). Cosmology: From Alpha to Omega. Minneapolis, MN: Fortress Press. p. 344. ISBN978-0-8006-6273-8.
Jump up ^Grant, Edward (2006). Science and Religion, 400 B.C. to A.D. 1550 : from Aristotle to Copernicus (Johns Hopkins Paperbacks ed. ed.). Johns Hopkins University Press. p. 222. ISBN0801884012.
Jump up ^Jaki, Stanley L. The Savior of Science, Wm. B. Eerdmans Publishing Company (July 2000), ISBN 0-8028-4772-2.
Jump up ^David C. Lindberg, "The Medieval Church Encounters the Classical Tradition: Saint Augustine, Roger Bacon, and the Handmaiden Metaphor", in David C. Lindberg and Ronald L. Numbers, ed. When Science & Christianity Meet, (Chicago: University of Chicago Pr., 2003).
Jump up ^quoted in: Peters, Ted. "Science and Religion". Encyclopedia of Religion pg. 8182
Jump up ^quoted in Ted Peters, Science and Religion, Encyclopedia of Religion, p.8182
Jump up ^Sharratt, Michael (1994). Galileo: Decisive Innovator. Cambridge: Cambridge University Press. pp. 17, 213. ISBN0-521-56671-1.
Jump up ^"Because he would not accept the Formula of Concord without some reservations, he was excommunicated from the Lutheran communion. Because he remained faithful to his Lutheranism throughout his life, he experienced constant suspicion from Catholics." John L. Treloar, "Biography of Kepler shows man of rare integrity. Astronomer saw science and spirituality as one." National Catholic Reporter, October 8, 2004, p. 2a. A review of James A. Connor Kepler's Witch: An Astronomer's Discovery of Cosmic Order amid Religious War, Political Intrigue and Heresy Trial of His Mother, Harper San Francisco.
^ Jump up to: abBaruch A. Shalev, 100 Years of Nobel Prizes (2003),Atlantic Publishers & Distributors , p.57: between 1901 and 2000 reveals that 654 Laureates belong to 28 different religion Most (65.4%) have identified Christianity in its various forms as their religious preference.
Jump up ^Plavcan, J. Michael (2007). "The Invisible Bible: The Logic of Creation Science". In Petto, Andrew J.; Godfrey, Laurie R. Scientists Confront Creationism. New York, London: Norton. p. 361. ISBN978-0-393-33073-1. Most creationists are simply people who choose to believe that God created the world-either as described in Scripture or through evolution. Creation scientists, by contrast, strive to use legitimate scientific means both to disprove evolutionary theory and to prove the creation account as described in Scripture.
Jump up ^The Origin of Rights, Roger E. Salhany, Toronto, Calgary, Vancouver:Carswell p. 32-34
Jump up ^"The legislative history demonstrates that the term "creation science," as contemplated by the state legislature, embraces this religious teaching." Edwards v. Aguillard
Jump up ^Collins, Francis S. (2007). The Language of God : A Scientist Presents Evidence for Belief. New York: Free Press. ISBN1416542744.
Jump up ^James C. Peterson (2001). Genetic Turning Points: The Ethics of Human Genetic Intervention. Wm. B. Eerdmans Publishing. As to specifically Christian theists, an example of continue presence would be the American Scientific Affiliation. It currently has about two thousand members, all of whom affirm the Apostles' Creed as part of joining the association, and most of whom hold Ph.D.s in the natural sciences. Their active journal is Perspectives on Science and Christian Faith. Across the Atlantic, the Society of Ordained Scientists and Christians in Science are similar affiliation in Great Britain.
Jump up ^Andrew Dickson White. History of the Warfare of Science with Theology in Christendom (Kindle Locations 1970-2132)
Jump up ^Lindberg, David (2009). "Myth 1: That the Rise of Christianity was Responsible for the Demise of Ancient Science". In Ronald Numbers. Galileo Goes to Jail and Other Myths About Science and Religion. Harvard University Press. pp. 15–18. ISBN9780674057418.
Jump up ^Cormack, Leslie (2009). "Myth 3: That Medieval Christians Taught that he Earth was Flat". In Ronald Numbers. Galileo Goes to Jail and Other Myths About Science and Religion. Harvard University Press. pp. 28–34. ISBN9780674057418.
Jump up ^"Finally, and most importantly, Hooykaas does not of course claim that the Scientific Revolution was exclusively the work of Protestant scholars." Cohen(1994) p 313
Jump up ^Cohen(1994) p 313. Hooykaas puts it more poetically: "Metaphorically speaking, whereas the bodily ingredients of science may have been Greek, its vitamins and hormones were biblical."
Jump up ^Peter Harrison, The Bible, Protestantism, and the Rise of Natural Science (Cambridge, 1998).
Jump up ^Peter Harrison, The Fall of Man and the Foundations of Science (Cambridge, 2007); see also Charles Webster, The Great Instauration (London: Duckworth, 1975)
Jump up ^Cua, Antonio S. "The Quasi-Empirical Aspect of Hsün-tzu's Philosophy of Human Nature." PEW 28 (1978), 3-19.
Jump up ^Tillman, Hoyt Cleveland. "Utilitarian Confucianism : Chʻen Liang's challenge to Chu Hsi" Cambridge, Mass. : Council on East Asian Studies, Harvard University : Distributed by Harvard University Press, 1982.
Jump up ^Black, Alison Harley. "Man and Nature in the Philosophical Thought of Wang Fu-Chih." Publications on Asia of the Henry M. Jackson School of International Studies, University of Washington, no. 41. Seattle: University of Washington Press, 1989
Jump up ^Mary Evelyn Tucker "Confucianism and Ecology: The Interrelation of Heaven, Earth, and Humans (Religions of the World and Ecology)" Center for the Study of World Religions (August 15, 1998)
^ Jump up to: abCarl Mitcham (2005). Encyclopedia of Science, Technology, and Ethics. Macmillan Reference USA. p. 917. ISBN0-02-865831-0.
Jump up ^Sehgal, Sunil (1999). Encyclopedia of Hinduism (Volume 3). Sarup & Sons. p. 688. The Hindus were Spinozaites more than two thousand years before the existence of Spinoza; and Darwinians many centuries before our time, and before any word like 'evolution' existed in any language of the world.
Jump up ^Gosling, David (September 2012). "Science and the Hindu Tradition: Compatibility or Conflict?". Hinduism and Science: Contemporary Considerations47 (3): 577.|accessdate= requires |url= (help)
Jump up ^Sarma, Deepak (2011) "Classical Indian Philosophy: A Reader" p.167 Columbia University Press
^ Jump up to: abcMuzaffar Iqbal (2007). Science & Islam. Greenwood Press.
Jump up ^2. Toshihiko Izutsu (1964). God and Man in the Koran. Weltansckauung. Tokyo.
Jump up ^3. Situating Arabic Science: Locality versus Essence (A.I. Sabra)
Jump up ^Rosanna Gorini (2003). "Al-Haytham the Man of Experience. First Steps in the Science of Vision", International Society for the History of Islamic Medicine. Institute of Neurosciences, Laboratory of Psychobiology and Psychopharmacology, Rome, Italy.
Jump up ^Robert Briffault (1928). The Making of Humanity, p. 190-202. G. Allen & Unwin Ltd.
^ Jump up to: abSeyyid Hossein Nasr. "Islam and Modern Science"
Jump up ^Ecklund, Elaine Howard (2010). Science vs. Religion : What Scientists Really Think. New York, NY: Oxford University Press. p. 16. ISBN9780195392982.
Jump up ^"Natural scientists are less likely to believe in God than are social scientists". Physorg.com. "Many scientists see themselves as having a spirituality not attached to a particular religious tradition. Some scientists who don't believe in God see themselves as very spiritual people. They have a way outside of themselves that they use to understand the meaning of life."
Jump up ^Elaine Howard Ecklund & Christopher P. Scheitle (2007). Religion among academic scientists: Distinctions, disciplines, and demographics. Social Problems, 54(2):289-307. doi:10.1525/sp.2007.54.2.289 From May to June 2005, the researchers "randomly selected 2,198 faculty members in the disciplines of physics, chemistry, biology, sociology, economics, political science, and psychology.... [with a] a relatively high response rate of 75 percent or 1,646" (p. 293) (p. 299).
Jump up ^"Scientists and Belief". Pew Research Center. Retrieved 2011-04-08. A survey of scientists who are members of the American Association for the Advancement of Science, conducted by the Pew Research Center for the People & the Press in May and June 2009, finds that members of this group are, on the whole, much less religious than the general public.1 Indeed, the survey shows that scientists are roughly half as likely as the general public to believe in God or a higher power. According to the poll, just over half of scientists (51%) believe in some form of deity or higher power; specifically, 33% of scientists say they believe in God, while 18% believe in a universal spirit or higher power.
Jump up ^Ecklund, Elaine Howard; Park, Jerry Z. "Conflict Between Religion and Science Among Academic Scientists?". Journal for the Scientific Study of Religion48 (2): 276–292. doi:10.1111/j.1468-5906.2009.01447.x.
^ Jump up to: abcKeeter, Scott; Smith, Gregory; Masci, David (2011). "Religious Belief and Attitudes about Science in the United States". The Culture of Science: How the Public Relates to Science Across the Globe. New York: Routledge. p. 336,345–347. ISBN978-0415873697. The United States is perhaps the most religious out of the advanced industrial democracies." ; "In fact, large majorities of the traditionally religious American nevertheless hold very positive views of science and scientists. Even people who accept a strict creationist view, regarding the origins of life are mostly favorable towards science." ; "Our review of three important issues on the public policy agenda in the United States suggest that although there is a potential for broad religiously based conflict over science, the scope of this conflict is limited. Only on one issue does a significant portion of the public deny strong consensus for religious reasons: evolution. The significance of this disagreement should not be understated, but it is decidedly unrepresentative of the broader set of scientific controversies and issues. As already noted, it is difficult to find any other major policy issues on which there are strong religious objections to scientific research. Religious concerns do arise in connection with a number of areas of life sciences research, such as the effort to develop medical therapies from embryonic stem cells. But these are not rooted in disputes about the truth of scientific research, and can be found across the spectrum of religious sentiment." ; "According to the National Science Foundation, public attitudes about science are more favorable in the United States than in Europe, Russia, and Japan, despite great differences across these cultures in level of religiosity (National Science Foundation, 2008).
^ Jump up to: abNumbers, Ronald (2009). "Myth 24: That Creationism is a Uniquely American Phenomenon". In Ronald Numbers. Galileo Goes to Jail and Other Myths About Science and Religion. Harvard University Press. pp. 215–223. ISBN9780674057418.
Jump up ^Evans, John (2011). "Epistemological and Moral Conflict Between Religion and Science". Journal for the Scientific Study of Religion50 (4): 707–727. doi:10.1111/j.1468-5906.2011.01603.x.
Jump up ^Baker, Joseph O. (2012). "Public Perceptions of Incompatibility Between "Science and Religion"". Public Understanding of Science21 (3): 340–353. doi:10.1177/0963662511434908.
Jump up ^Francis, Leslie J.; Greer, John E. (1 May 2001). "Shaping Adolescents' Attitudes towards Science and Religion in Northern Ireland: The role of scientism, creationism and denominational schools". Research in Science & Technological Education19 (1): 39–53. Bibcode:2001RSTEd..19...39J. doi:10.1080/02635140120046213.
Jump up ^Norris, Pippa; Ronald Inglehart (2011). Sacred and Secular: Religion and Politics Worldwide (2nd ed.). Cambridge University Press. pp. 67–68. ISBN978-1-107-64837-1. Instead, as is clearly shown in Figure 3.3, societies with greater faith in science also often have stronger religious beliefs." and "Indeed, the secular postindustrial societies, exemplified by the Netherlands, Norway, Denmark, prove most skeptical toward the impact of science and technology, and this is in accordance with the countries where the strongest public disquiet has been expressed about certain contemporary scientific developments such as the use of genetically modified organisms, biotechnological cloning, and nuclear power. Interestingly, again the United States displays distinctive attitudes compared with similar European nations, showing greater faith in both God and scientific progress.
Jones, Richard H. For the Glory of God: The Role of Christianity in the Rise and Development of Modern Science. 2 Volumes. Lanham, Maryland: University Press of America, 2011 and 2012.
Brooke, John H., Margaret Osler, and Jitse M. van der Meer, editors. "Science in Theistic Contexts: Cognitive Dimensions," Osiris, 2nd ser., vol. 16(2001), ISBN 0-226-07565-6.
Cook, Melvin Alonzo, and Melvin Garfield Cook. Science and Mormonism: Correlations, Conflicts, and Conciliations. [Salt Lake City, Utah]: Deseret News Press, 1967.
Nelson, Thomas L. Scientific Aspects of Mormonism: or, Religion in Terms of Life. Chicago, Ill.: Press of Hillison & Etten Co., 1904, t.p. 1918.
Oord,Thomas Jay, ed., Divine Grace and Emerging Creation: Wesleyan Forays in Science and Theology of Creation, Pickwick Publications, 2009, ISBN 1-60608-287-6
Meaning of Life A collection of video interviews with prominent scientists about topics relating science and religion (requires WMV or RealMedia software)
INTERS - Interdisciplinary Documentation on Religion and Science - collection of documents (including the Interdisciplinary Encyclopedia of Religion and Science) that seeks to help scientists frame their work within a philosophical and humanistic context, edited at the Pontifical University of the Holy Cross (Rome, Italy)
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