Sentences with phrase «in scientific cultures»

I discussed the pros and cons of each institution, and the differences in scientific cultures.»

Nevertheless, recent developments in the scientific culture, especially as we see them reported in books like James Gleick's Chaos: Making a New Science, suggest that Snow's greatest mistake was his failure to take into account the extent to which the literature of science is literature itself, which has all along anticipated much of what science ultimately spells out in its own terms — terms that have often enough seemed invidious to literature.

In fact, we can powerfully show that the act of faith is the only rational option in our scientific culture.

Barriers to research replication are based largely in a scientific culture that pits researchers against each other in competition for scarce resources.

In Beyond Relativism, Amer - ican political philosopher Roger Masters presents a detailed analysis of the crisis facing science in a scientific culture, and offers a way forward.

Yet they demonstrate significant differences in scientific culture.

And so I suppose I'm like an anthropologist as I try to convey to you a major problem in the scientific culture and education.

Not exact matches

But ultimately realizing it will require collective changes in policy and scientific culture — and recognizing that technology, like humans, has its own limits.

They work to secure media attention for their own work as well as for plant - based and cultured meat companies, and they have been covered in more than 480 scientific and mainstream media venues.16 Little is known about the impact of these interventions on public opinion, though it seems that raising public awareness of cultured products may be valuable, especially since the field is so new.

We understand now that this is a natural phenomenon resulting form the way in which fungal spores distribute themselves, but prior to scientific understanding of fungal reproduction, various cultures concocted supernatural explanations.

Perhaps it is now time to recognize that the third world - changing scientific achievement of the last century is not the unmitigated good that much of Western culture claims it is — and that treating the sexual revolution as a unambiguous, indeed undeniable, boon to humanity can lead to a lot of personal unhappiness, homicidal ghouls like Kermit Gosnell, and the deployment of coercive state power in ways that threaten civil society and democracy.

Bottum opines that we should prepare ourselves for the next chapter in the culture wars, in which the left here will get into step with its European compatriots, espousing a militant skepticism toward science while maintaining their polemic against the religious right, but this time for its uncritical embrace of scientific progress.

The answer you'd get to this question would largely depend on the point in history when you asked it and the level of scientific achievement in the culture where you asked it.

The point is that our culture has reached a level of understanding where many of the well educated scientific and cultural leaders of our day have abandoned supersti - tion in favor of science and reason.

But if he and Polanyi are right about nihilism (Polanyi's «empty self - assertion») being at the heart of the mentality of a culture dominated by Scientific Positivism then its occurrence is obviously not dependent on the specific form of the doctrine, be it Marxist, Fascist or whatever, in which it is expressed.

Holloway also acknowledged that his thinking was a work in progress, the pioneering outlines of a new synthesis between the unchanging truths of the Catholic faith and the emerging scientific culture in which we now live.

The quotation captures the noble project of the book in this way: «The old Catholic religion - culture of Europe is dead... the inheritance of classical culture... has been destroyed, overwhelmed by a vast influx of new knowledge, by the scientific mass civilisation of the modern world.

This scene captures the view of human being that gives coherence to The Human Quest: scientific understanding is both exciting and necessary; human cultures are vulnerable systems whose survival is threatened, in the face of which threat we seek moral values embedded within our scientific knowledge.

Unfortunately, a whole culture has arisen in this country that denies basic scientific facts at the behest of misguided religious and political groups for both idealogical and economic reasons.

Right in the middle of our «scientific» culture, major news magazines and television series focus on angels and spiritual forces.

These scientific and technological innovations should spark lively debate and fresh articulations of what it means to be human and what role technology should have in shaping culture.

Northrop, F. S. C., «The Relation Between Naturalistic Scientific Knowledge and Humanistic Intrinsic Values in Western Culture,» Contemporary American Philosophy: Second Series, ed.

In this we can again distinguish the scientific and technological changes brought about in modern times, alongside a humanistic culture and the unification of the world under capitalistic globalizatioIn this we can again distinguish the scientific and technological changes brought about in modern times, alongside a humanistic culture and the unification of the world under capitalistic globalizatioin modern times, alongside a humanistic culture and the unification of the world under capitalistic globalization.

Alongside the scientific understanding of man in impersonal categories, there are passionately personalistic protests that play a very large role in our art and culture.

Redefining the religious Traditionally the scientific study of religion had been limited to those aspects of life and culture explicitly linked with belief in a supernatural being or forces.

The Cultural Dimension As culture develops, so too will religion in order that it may answer more adequately the basic problems of human life and to further deepen the synthesis of scientific knowledge with religious knowledge - the principle of evolution is written into the nature of religion, as in all life.

Our Western culture has moved so rapidly in the past half century, our ways of thinking have been so affected by the scientific, technological, and secular advances, that our situation seems divorced almost completely from society as presupposed in biblical and traditional theological thinking.

Indeed, most cultures in human history have generated no such marvel as the modern scientific movement, and even in our own culture, scientifically oriented as it is supposed to be, most people accept the benefits of technology and use the vocabulary of science but do not in fact choose to abide by the disciplines that alone make scientific productivity possible.

The first element of the new scene may be called the «re-evaluation of the secular»; in this context, by «secular» I again refer to a culture that depends primarily on the empirical, scientific consciousness and that therefore tends to negate any sort of mystical consciousness.

On the contrary, most counterfactual of all now appears the «secular» confidence, common not so long ago, that as a scientific and democratic culture unfolded, religion would gradually dissipate as an effective force in personal and social life alike.

Since then, for a number of reasons (air and water pollution, health concerns ignored and in fact unknown by scientific medicine, ecological issues), this questioning of the omnicompetence of the scientific method to uncover the truth, and of the creative value of technological «progress,» has deepened and spread and now penetrates much further into the culture as a whole.

But that these concerns would reappear in fresh and vigorous power, not only in the midst of a modern scientific and industrial culture but as a conscious and relevant reaction to the tensions and dilemmas created by that culture — that was not at all expected.

For like Whitehead and Dewey, Kadushin understood that the concept of organic thinking offered an approach to logic and the foundations of knowledge that was an alternative to the perversions of the sort of blind faith in natural science that had come to dominate the intellectual cultures of the late nineteenth and early twentieth centuries; an alternative that did not attempt to devalue science or replace it with a nonrational mysticism, but which did attempt to place scientific thought into a broader cultural context in which other forms of cultural expression such as religious and legal reasoning could play important and non-subservient roles.

A push toward a scientific sovereignty in which the empirical world was the only world, a mechanization of life through the emerging structures of technology and mass industry, a cultivation of persons along the lines of immediate gratification and fulfillment of base impulses, and the use of mass culture by dictatorial regimes to shape a people.

Immersed as we are in gadgetry, living a lifestyle which, in its very making, is explicable by scientific laws, our culture feels an inherent uneasiness in discussing things that can't be explained in this way.

Also, the effects of living in a postmodern culture have conditioned many intellectuals into the belief that there is an intrinsic conflict between religious belief and scientific inquiry.

Let them blend new sciences and theories and the understanding of the most recent discoveries with Christian morality and the teaching of Christian doctrine, so that their religious culture and morality may keep pace with scientific knowledge and with the constantly progressing technology... Thus they will be able to interpret and evaluate all things in a truly Christian spirit,... and priests will be able to present to our contemporaries the doctrine of the Church concerning God, man and the world, in a manner more adapted to them so that they may receive it more willingly.»

The final result was the rejection within mainstream culture of biblical literalism with its repudiation of history, geology, and the scientific method, and an acceptance of the contributions of science, of evolution and Freudian psychology, of a «higher criticism» of the Bible, of the move from an agrarian economy to an industrial economy and its need for high technology, and of a rearrangement of political views to accommodate social planning and reform which became known in the churches as the Social Gospel.

As seen in Arguedas's work, coastal culture is rooted in a calculating, scientific, Western mentality.

In exploring what he terms «the culture of questing,» Roof points to the decline of traditional theism and the appeal of other meaning systems, «such as mystical, social scientific, and secular - individualistic perspectives.»

A specialized, urban - scientific culture makes such combinations hard to believe in.

Constantly attempting, as he tells us, to bracket from his scientific method of investigation «faith - knowledge» and to «prescind» from the teachings of the church, he nevertheless» in as naive a fashion as one can imagine» fails to bracket the «knowledge» he has imbibed from the political culture around him, knowledge which assures him that our society has been mistaken in its exaltation of the individual.

One must «speak of liberty, as the youth of today has placed it in his culture, but liberty must always be in relation to truth, as it is truth that produces liberty... [and] one can not speak of God to young people without knowing the culture of today's young people, which is scientific.

The fundamental issue is that «scientific» atheism, now popularised by writers such as Richard Dawkins, has gained intellectual ascendancy in our culture.

In a very real way, our time and the surrounding culture may be defined by scientific and technological advances, and perhaps even more by the incoherent and confused responses to these advances.

It is difficult to deny that many of the potential dangers for humanity in the development of a scientific but secular culture outlined by Gaudium et Spes have now become a reality.

Thus the somehow accidental distance of a twentieth - century man, situated in another, a scientific and historical culture, reveals an original distance which remained concealed because it was so short; yet it was already constitutive of primitive faith itself.

Enlightenment ideals provided a less controversial scientific basis for a common culture, but Protestantism played a significant supportive role, especially in its nonsectarian guise.

Moreover, the premises of freedom within the scientific tradition imply wider freedoms; a culture which believes in the universality of truth and shares a common dedication to it will encourage freedom of discussion, rather than the settlement of arguments by force.

For better or worse, the controversy was upstaged when another rift began to develop, now between the traditional culture and the counterculture, which never had any doubt about whose bones the future resided in, and in fact was inclined to believe that literary and scientific intellectuals had long before entered into an unholy alliance to repress the questing human spirit.