Sentences with phrase «scientific traditions of»

The great scientific traditions of Europe have had strong national identities; one naturally thinks of Pasteur as French, Newton as British, Pauli as German.

Post-modernism substitutes relativism and subjectivism for the scientific tradition of seeking (eventually) objective truth, and this is a grave menace.

Not exact matches

Process theologians belong to a tradition of thought that contests the view that the best interpretation of the scientific data excludes any causal role for God.

Questions also are raised about the identity of the church that plays such a major role in the Radical Orthodox account of history, about whether there is a doctrine of providence implicit in it, about the dismissal or ignoring of Protestantism, about the role of Jesus in its Christianity, about the role of Socrates in its Platonism, about its failure to engage with the challenge of modern scientific and technological developments, about how other faith traditions are related to this version of faith, and about whether this is a habitable orthodoxy for ordinary life.

The common «creation story» emerging from the fields of astrophysics, biology, and scientific cosmology makes small any myth of creation from the various religious traditions: some ten billion or so years ago the universe began from a big bang exploding the «matter,» which was infinitesimally small and infinitely dense, outward to create the untold number of galaxies of which our tiny planet is but one blip on the screen.

Luedemann [Jesus, 122 - 24] presents four (4) reasons for regarding the miraculous conception of Jesus as unhistorical: (1) Numerous parallels in the history of religion; (2) it represents a rare and late NT tradition; (3) Synoptic descriptions of Jesus» relations with his family are inconsistent with such an event; and (4) scientific considerations.

Thus, the universal moral obligations that inhere in the scientific commitment to truth are supplemented by the particular loyalties that are proper within the limited relationships of actual cultural traditions.

Dualism, scientific materialism and the empiricist doctrine of perception jointly constitute a compelling and nearly ineradicable tradition of thought to which many scientists unknowingly appeal.

The Pope assures his reader, nonetheless, that in communion with the Church's living Tradition and under the guidance of the Holy Spirit «we can serenely examine exegetical hypotheses that all too often make exaggerated claims to certainty, claims that are already undermined by the existence of diametrically opposed positions put forward with an equal claim to scientific certainty» (p. 105).

The relation between Christian faith and the scientific way of understanding nature involves many complex and unresolved issues, but the plain fact is that scientific understanding had to grow largely under secular auspices, with too little encouragement and understanding from the religious tradition.

Our lead letter laments, with us, the failure of the scholastic tradition, from Descartes to its virtual collapse during the 20th century, to allow the implications of scientific methodology to shape our metaphysics.

We are trying to grasp the meaning of love in the Christian faith in responsible relationship to the scripture, to the classical tradition, and to a contemporary scientific and rational understanding of our existence.46

Burhoe's point is that if cultural evolution is the subject for discussion, then the religious traditions whose wisdom has survived millennia of selective pressures can be left out of the discussion only at the cost of scientific adequacy and competency.

That the most advanced Christian thinker of the century with a scientific background could not see the conflict in those relations is another sign of the inadequacies of our spiritual traditions, says Berry.

2Thomas Kuhn, «The Essential Tension: Tradition and Innovation in Scientific Research,» in The Third (1959) University of Utah Research Conference on the Identification of Scientific Talent, ed.

Teaching Creationism as a scientific theory teaches people to reject the value of evidence and accept dogma and tradition.

The scientist as much as anyone else is dependent on the tradition of the scientific community, on its especial authority, responsibility and methods of going about its scientific tasks.

In every field of endeavor — in scientific inquiry, manners, family life, politics, and all the rest — man is not his own judge and master; he is «under orders,» he is answerable to principles of «propriety,» he is responsible for the preservation, improvement, and perpetuation of the «traditions of civility.»

As with most academic traditions, and especially those that are viewed as soft, there are orthodoxies and fashions, and sometimes sudden turns, that are conventionally described — following Thomas Kuhn's Structure of Scientific Revolutions of almost half a century ago — as paradigm shifts....

The class of persons on whom by the tradition of centuries the task fell, of bringing to light the hidden presuppositions of everyday thought, whether scientific or historical, (I refer of course to the official teachers of philosophy) were treated with a contemptuous neglect.

«Instead of defending the texts on the old complex grounds of the oratorical tradition, they are for the most part preaching the classics today in the name of the Socratic or scientific ideal of the free - swinging intellect» (xi)

Many people try to solve this basic, problem by simply condemning the typical products of the scientific age and by reasserting the values of the past — that is, by a resolute renunciation of modernity in favor of the «classical» tradition.

Although his way of working this out may not appeal to us, with our quite different scientific knowledge, and our own philosophical idiom, the point here is that Aquinas, like the other theologians of the great Christian tradition, was no «spiritualist», denying or minimizing the material world and the physical body and their ways of working.

«Some accepted examples of actual scientific practice — examples which include law, theory, application and instrumentation together — provide models from which spring particular coherent traditions of scientific research.»

It also preserves Kuhn's most distinctive contributions concerning paradigms: the importance of exemplars in the transmission of a scientific tradition, and the strategic value of commitment to a research programme.

In the following three chapters I will analyse a paradigm as «a tradition embodied in historical exemplars» and show how it dominates the patterns of life and thought of a scientific or a religious community.

While Biblical hermeneutics provided the key to an understanding of the role of women in the church and family, dialogue between those whose traditions have heard the Word of God differently in other times and places held the key for the discussion of social ethics, and engagement with the full range of cultural activity (from psychotherapy to radical protest, from personal testimony to scientific statement) was the locus for theological evaluation concerning homosexuality.

«More so than for any other religious tradition, a person can become UU because of what he already believes rather than believing what he does because of becoming a UU,» said James Casebolt, coauthor of two papers on the regional survey read at the Society for the Scientific Study of Religion annual meeting in October.

Perhaps the Eastern Christian Tradition can provide a way to preserve the material blessings of Western technology and scientific insights without losing the intuitive spiritual wisdom gained earlier when Religious Traditions experienced Grace more deeply by their participation in the natural rhythms of life.

While well - acquainted with the tradition of philosophical reflection on the soul and its relationship to the body, Fr Selman's knowledge of recent scientific research relevant to his subject appears less impressive and his terminology, and even some of his ideas and arguments, can therefore appear outdated or irrelevant.

They also argue for the inclusion, not in the science curriculum but in the humanities, of the comparative study of creation accounts in the history of the human race: various scientific understandings, various understandings in the Judeo - Christian - Islamic traditions, the Hindu, Buddhist, Shinto, Native American, and African traditions.

The attitudes listed above operate less as personal motives than as presuppositions of the whole scientific enterprise and conditions of work embodied in its institutions and traditions.

Howard J. Van Till17 recently discussed the relationship of scientific doctrines of «self - organization» to the Christian tradition, particularly to the writings of Saint Basil of Caesarea (330 - 379) and Saint Augustine of Hippo (354 - 430).

[9] When this is so, then, it is in search, not so much of answers, but rather of a better understanding and appreciation of «the truth that scientific study of the ancient tradition of the Church is indispensable to success in comprehending the roots of differences and in discerning the centre of Christian theology,» [10] that we ought to approach the texts produced by the early church.

As we explore these issues our itinerary will be as follows: (1) we shall look first at several ways in which reflection on science has contributed to the feeling of cosmic exile and therefore to our environmental carelessness; (2) then we shall examine how theologies from our own Christian tradition that have hovered closely, even though critically, around modern scientific cosmologies have perpetuated the same feeling of cosmic exile; and (3) finally we shall look briefly at how a cosmological understanding of religion centering on the notion of adventure can both reconcile us to the evolving universe and at the same time allow us to embrace the feeling of religious homelessness present in religious teachings.

Knowledge of the existence of a vital third (organic) tradition — the others being Aristotelianism and mechanism — in the seventeenth century, of its early success in promoting scientific discoveries, and of the dubious reasons for its defeat, may help embolden some theologians to revive this tradition, in purified form, in a way that would be beneficial both to the religious life of humanity and its «scientific» understanding of the reality in which it finds itself (p. 41)

Newbigin's contention, with which I wholeheartedly agree, is that «a standpoint outside the real human situation of knowing subjects» is not available to us, and consequently Christianity is always received and transmitted within existing particular structures of life and thought, as is also the case with the tradition of scientific rationality.

You sciency - types do nt abandon your worldview even though the ancient greek scientific philosophy that we base our western scientific tradition on, arose in a society founded on the belief in 12 capricious anthropomorphic gods, an animistic «universe», and an unshakeable belief in the idea of «fate».

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.

But there is a process of automatic co-ordination which, as Polanyi has pointed out, 4 does not endanger freedom because it is the scientific tradition which governs individual efforts.

The basic assumptions of the tradition are acquired less from formal principles than from familiarity with its historical exemplars; commitment to a scientific paradigm allows its potentialities to be systematically explored.

Princeton's James McCosh objected to such latitude and kept his college closer to the Presbyterianism that had spawned it, but even at Princeton the unsettling effect of scientific reason on religious tradition began to appear.

It will be a long scientific analysis, but we will finally be able to see the original rock surface on which, according to tradition, the body of Christ was laid.

All of our religious traditions agree on this, and even scientific humanism and nationalism agree as well.

Second, American historians of religions must articulate their unique tradition of scholarship so as to make significant contributions to the world - wide co-operative inquiry in the religio - scientific study of religions.

This essay was written with the conviction that the curriculums of all institutions of higher learning should include courses in the religio - scientific study of a variety of religions, including some of the major religions of the East as well as the Judeo - Christian religious traditions of the West.

The tradition of the scientific handbook as a concise, accessible source of validated information emerged in the late nineteenth century when the factual burden of scientific and medical subjects began to overwhelm students.

That democracy can be made to work, that by the scientific method we can gain mastery over the latent resources of the universe, that trial by jury is practicable, that torture is a foolish method of seeking evidence in the courts, that chattel slavery is a failure — such things we take for granted, not because we individually are wiser than our forebears, who disbelieved them all, but because we share in a social tradition which we did not even help to create, but which has shaped and conformed our thinking with irresistible power.

The Museum also continues the Academy's tradition of research, conservation and education about nature in the Midwest through participatory exhibits and programs, educational outreach and ongoing scientific activity.

Today the Peggy Notebaert Nature Museum continues the Academy's tradition of nature research, conservation and education in the Midwest through participatory exhibits and programs, educational outreach and ongoing scientific activity.