What is the difference between philosophy, religion, and science? - Philosophy Stack Exchange
Philosophy, Science and Religion mark three of the most fundamental and easily misunderstood issue of the relationship between science and religion. findings and commentaries from clinicians, social scientists, historians, philosophers, . Little is known about the relation between patients' religious and spiritual face of one's genetic makeup, through religious activities or life-style choices. on genetics and science while others put greater weight on religion and faith. The relationship between religion and science is the subject of continued debate in philosophy and theology. To what extent are religion and.
But then so are the insights of the Buddha in the Pali canon kalama sutta and MN27 for evidence that the Buddha was only dependent on observation for insights. The Essential hypotheses of religions are in line with Newton's physics - absolute Time, absolute Space, absolute Object are embraced just as for religions.
Problem with the religious version is that such beliefs become dogmatic - observation becomes secondary to ancient texts and peoples, but the scientific method only cares for a hypotheses' concurence with observation.
Still subject to human error, but much less so!
I up voted it because I've been pondering that myself. In fact, I think I asked a very similar question here not long ago. Anyway, I think it helps to think of them as a continuum. On the left, we have science, which deals primarily with a combination of hard facts things that are easily observed or measuredlogic and intelligent theory. The beauty of science is that scientists around the world can understand each other and typically come to agreement on most things. Few scientists would question the existence of gravity, for example.
Next, we have philosophy, which focuses on things that can't be studied under a microscope. In the frequent absence of hard facts, logic becomes more important. Philosophy is much more divided than science, with noted philosophers sometimes seemingly polar opposites of each other. Religion, of course, is similar to philosophy in that it focuses largely on abstractions that can't be readily observed or measured.
However, religion is very different because it replaces rational inquiry with dogma and blind faith. Some people would disagree with that statement. It largely depends on how one defines religions, plus no two religions are exactly the same. But I certainly wouldn't put Christianity or Judaism in the same category as philosophy or science. Like many people, I have greater respect for the so-called Eastern religions. Atheism and agnosticism are widespread among academics, especially among those working in elite institutions.
Ecklund and Scheitle analyzed responses from scientists working in the social and natural sciences from 21 elite universities in the US. In contrast to the general population, the older scientists in this sample did not show higher religiosity—in fact, they were more likely to say that they did not believe in God. On the other hand, Gross and Simmons examined a more heterogeneous sample of scientists from American colleges, including community colleges, elite doctoral-granting institutions, non-elite four-year state schools, and small liberal arts colleges.
They found that the majority of university professors full-time tenured or tenure-track faculty had some theistic beliefs, believing either in God Belief in God was influenced both by type of institution lower theistic belief in more prestigious schools and by discipline lower theistic belief in the physical and biological sciences compared to the social sciences and humanities. These latter findings indicate that academics are more religiously diverse than has been popularly assumed and that the majority are not opposed to religion.
Even so, in the US the percentage of atheists and agnostics in academia is higher than in the general population, a discrepancy that requires an explanation. One reason might be a bias against theists in academia. For example, when sociologists were surveyed whether they would hire someone if they knew the candidate was an evangelical Christian, Another reason might be that theists internalize prevalent negative societal stereotypes, which leads them to underperform in scientific tasks and lose interest in pursuing a scientific career.
Kimberly Rios et al. It is unclear whether religious and scientific thinking are cognitively incompatible. Some studies suggest that religion draws more upon an intuitive style of thinking, distinct from the analytic reasoning style that characterizes science Gervais and Norenzayan On the other hand, the acceptance of theological and scientific views both rely on a trust in testimony, and cognitive scientists have found similarities between the way children and adults understand testimony to invisible entities in religious and scientific domains Harris et al.
Moreover, theologians such as the Church Fathers and Scholastics were deeply analytic in their writings, indicating that the association between intuitive and religious thinking might be a recent western bias. More research is needed to examine whether religious and scientific thinking styles are inherently in tension. Science and religion in Christianity, Islam, and Hinduism As noted, most studies on the relationship between science and religion have focused on science and Christianity, with only a small number of publications devoted to other religious traditions e.
Relatively few monographs pay attention to the relationship between science and religion in non-Christian milieus e. Since western science makes universal claims, it is easy to assume that its encounter with other religious traditions is similar to the interactions observed in Christianity.
However, given different creedal tenets e. It developed in the first century AD out of Judaism from a group of followers of Jesus. Christians adhere to asserted revelations described in a series of canonical texts, which include the Old Testament, which comprises texts inherited from Judaism, and the New Testament, which contains the Gospels of Matthew, Mark, Luke, and John narratives on the life and teachings of Jesusas well as events and teachings of the early Christian churches e.
Given the prominence of revealed texts in Christianity, a useful starting point to examine the relationship between Christianity and science is the two books metaphor see Tanzella-Nitti for an overview. Augustine — argued that the book of nature was the more accessible of the two, since scripture requires literacy whereas illiterates and literates alike could read the book of nature.
During the Middle Ages, authors such as Hugh of St. Given that original sin marred our reason and perception, what conclusions could humans legitimately draw about ultimate reality? He argued that sin has clouded human reason so much that the book of nature has become unreadable, and that scripture is needed as it contains teachings about the world. Christian authors in the field of science and religion continue to debate how these two books interrelate. Concordism is the attempt to interpret scripture in the light of modern science.
It is a hermeneutical approach to Bible interpretation, where one expects that the Bible foretells scientific theories, such as the Big Bang theory or evolutionary theory. However, as Denis Lamoureux Thus, any plausible form of integrating the books of nature and scripture will require more nuance and sophistication.
Theologians such as John Wesley — have proposed the addition of other sources of knowledge to scripture and science: Several Christian authors have attempted to integrate science and religion e. They tend to interpret findings from the sciences, such as evolutionary theory or chaos theory, in a theological light, using established theological models, e.
John Haught argues that the theological view of kenosis self-emptying anticipates scientific findings such as evolutionary theory: The dominant epistemological outlook in Christian science and religion has been critical realism, a position that applies both to theology theological realism and to science scientific realism.
Barbour introduced this view into the science and religion literature; it has been further developed by theologians such as Arthur Peacocke and Wentzel van Huyssteen Critical realism has distinct flavors in the works of different authors, for instance, van Huyssteendevelops a weak form of critical realism set within a postfoundationalist notion of rationality, where theological views are shaped by social, cultural, and evolved biological factors.
Peter Harrison thinks the doctrine of original sin played a crucial role in this, arguing there was a widespread belief in the early modern period that Adam, prior to the fall, had superior senses, intellect, and understanding. As a result of the fall, human senses became duller, our ability to make correct inferences was diminished, and nature itself became less intelligible. They must supplement their reasoning and senses with observation through specialized instruments, such as microscopes and telescopes.
As Robert Hooke wrote in the introduction to his Micrographia: As a result, the Condemnation opened up intellectual space to think beyond ancient Greek natural philosophy.
For example, medieval philosophers such as John Buridan fl. As further evidence for a formative role of Christianity in the development of science, some authors point to the Christian beliefs of prominent natural philosophers of the seventeenth century.
For example, Clark writes, Exclude God from the definition of science and, in one fell definitional swoop, you exclude the greatest natural philosophers of the so-called scientific revolution—Kepler, Copernicus, Galileo, Boyle, and Newton to name just a few. In spite of these positive readings of the relationship between science and religion in Christianity, there are sources of enduring tension. For example, there is still vocal opposition to the theory of evolution among Christian fundamentalists.
Additionally, it refers to a culture which flourished within this political and religious context, with its own philosophical and scientific traditions Dhanani As the second largest religion in the world, Islam shows a wide variety of beliefs. Beyond this, Muslims disagree on a number of doctrinal issues. The relationship between Islam and science is complex. Today, predominantly Muslim countries, such as the United Arabic Emirates, enjoy high urbanization and technological development, but they underperform in common metrics of scientific research, such as publications in leading journals and number of citations per scientist see Edis Moreover, Islamic countries are also hotbeds for pseudoscientific ideas, such as Old Earth creationism, the creation of human bodies on the day of resurrection from the tailbone, and the superiority of prayer in treating lower-back pain instead of conventional methods Guessoum The contemporary lack of scientific prominence is remarkable given that the Islamic world far exceeded European cultures in the range and quality of its scientific knowledge between approximately the ninth and the fifteenth century, excelling in domains such as mathematics algebra and geometry, trigonometry in particularastronomy seriously considering, but not adopting, heliocentrismoptics, and medicine.
A major impetus for Arabic science was the patronage of the Abbasid caliphate —centered in Baghdad. The former founded the Bayt al-Hikma House of Wisdomwhich commissioned translations of major works by Aristotle, Galen, and many Persian and Indian scholars into Arabic. It was cosmopolitan in its outlook, employing astronomers, mathematicians, and physicians from abroad, including Indian mathematicians and Nestorian Christian astronomers. Throughout the Arabic world, public libraries attached to mosques provided access to a vast compendium of knowledge, which spread Islam, Greek philosophy, and Arabic science.
The use of a common language Arabicas well as common religious and political institutions and flourishing trade relations encouraged the spread of scientific ideas throughout the empire. Some of this transmission was informal, e. The decline and fall of the Abbasid caliphate dealt a blow to Arabic science, but it remains unclear why it ultimately stagnated, and why it did not experience something analogous to the scientific revolution in Western Europe.
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Some liberal Muslim authors, such as Fatima Mernissiargue that the rise of conservative forms of Islamic philosophical theology stifled more scientifically-minded natural philosophers. This book vindicated more orthodox Muslim religious views. As Muslim intellectual life became more orthodox, it became less open to non-Muslim philosophical ideas, which led to the decline of Arabic science. The study of law fiqh was more stifling for Arabic science than developments in theology.
The eleventh century saw changes in Islamic law that discouraged heterodox thought: Given that heterodox thoughts could be interpreted as apostasy, this created a stifling climate for Arabic science. In the second half of the nineteenth century, as science and technology became firmly entrenched in western society, Muslim empires were languishing or colonized. Scientific ideas, such as evolutionary theory, were equated with European colonialism, and thus met with distrust.
In spite of this negative association between science and western modernity, there is an emerging literature on science and religion by Muslim scholars mostly scientists. The physicist Nidhal Guessoum holds that science and religion are not only compatible, but in harmony. Nevertheless, Muslim scientists such as Guessoum and Rana Dajani have advocated acceptance of evolution.
In contrast to the major monotheistic religions, Hinduism does not draw a sharp distinction between God and creation while there are pantheistic and panentheistic views in Christianity, Judaism, and Islam, these are minority positions.
Many Hindus believe in a personal God, and identify this God as immanent in creation. This view has ramifications for the science and religion debate, in that there is no sharp ontological distinction between creator and creature Subbarayappa Philosophical theology in Hinduism and other Indic religions is usually referred to as dharma, and religious traditions originating on the Indian subcontinent, including Hinduism, Jainism, Buddhism, and Sikhism, are referred to as dharmic religions.
One factor that unites dharmic religions is the importance of foundational texts, which were formulated during the Vedic period, between ca. More gods were added in the following centuries e. Ancient Vedic rituals encouraged knowledge of diverse sciences, including astronomy, linguistics, and mathematics. Astronomical knowledge was required to determine the timing of rituals and the construction of sacrificial altars. Linguistics developed out of a need to formalize grammatical rules for classical Sanskrit, which was used in rituals.
Large public offerings also required the construction of elaborate altars, which posed geometrical problems and thus led to advances in geometry. Classic Vedic texts also frequently used very large numbers, for instance, to denote the age of humanity and the Earth, which required a system to represent numbers parsimoniously, giving rise to a base positional system and a symbolic representation for zero as a placeholder, which would later be imported in other mathematical traditions Joseph In this way, ancient Indian dharma encouraged the emergence of the sciences.
Around the sixth—fifth century BCE, the northern part of the Indian subcontinent experienced an extensive urbanization. The latter defended a form of metaphysical naturalism, denying the existence of gods or karma.
The relationship between science and religion on the Indian subcontinent is complex, in part because the dharmic religions and philosophical schools are so diverse. Such views were close to philosophical naturalism in modern science, but this school disappeared in the twelfth century.
He formulated design and cosmological arguments, drawing on analogies between the world and artifacts: Given that the universe is so complex that even an intelligent craftsman cannot comprehend it, how could it have been created by non-intelligent natural forces?
From toIndia was under British colonial rule. This had a profound influence on its culture. Hindus came into contact with Western science and technology. For local intellectuals, the contact with Western science presented a challenge: Mahendrahal Sircar — was one of the first authors to examine evolutionary theory and its implications for Hindu religious beliefs.
Sircar was an evolutionary theist, who believed that God used evolution to create the current life forms. Evolutionary theism was not a new hypothesis in Hinduism, but the many lines of empirical evidence Darwin provided for evolution gave it a fresh impetus. While Sircar accepted organic evolution through common descent, he questioned the mechanism of natural selection as it was not teleological, which went against his evolutionary theism—this was a widespread problem for the acceptance of evolutionary theory, one that Christian evolutionary theists also wrestled with Bowler The assimilation of western culture prompted various revivalist movements that sought to reaffirm the cultural value of Hinduism.
Responses to evolutionary theory were as diverse as Christian views on this subject, ranging from creationism denial of evolutionary theory based on a perceived incompatibility with Vedic texts to acceptance see C.
Brown for a thorough overview. Authors such as Dayananda Saraswati — rejected evolutionary theory. More generally, he claimed that Hinduism and science are in harmony: Hinduism is scientific in spirit, as is evident from its long history of scientific discovery Vivekananda Sri Aurobindo Ghose, a yogi and Indian nationalist, who was educated in the West, formulated a synthesis of evolutionary thought and Hinduism.
He interpreted the classic avatara doctrine, according to which God incarnates into the world repeatedly throughout time, in evolutionary terms. He proposed a metaphysical picture where both spiritual evolution reincarnation and avatars and physical evolution are ultimately a manifestation of God Brahman. Brown for discussion. During the twentieth century, Indian scientists began to gain prominence, including C. Raman —a Nobel Prize winner in physics, and Satyendra Nath Bose —a theoretical physicist who described the behavior of photons statistically, and who gave his name to bosons.
However, these authors were silent on the relationship between their scientific work and their religious beliefs. By contrast, the mathematician Srinivasa Ramanujan — was open about his religious beliefs and their influence on his mathematical work.
He claimed that the goddess Namagiri helped him to intuit solutions to mathematical problems. Likewise, Jagadish Chandra Bose —a theoretical physicist, biologist, biophysicist, botanist, and archaeologist, who worked on radio waves, saw the Hindu idea of unity reflected in the study of nature. He started the Bose institute in Kolkata inthe earliest interdisciplinary scientific institute in India Subbarayappa Contemporary connections between science and religion Current work in the field of science and religion encompasses a wealth of topics, including free will, ethics, human nature, and consciousness.
Contemporary natural theologians discuss fine-tuning, in particular design arguments based on it e. Collinsthe interpretation of multiverse cosmology, and the significance of the Big Bang. For instance, authors such as Hud Hudson have explored the idea that God has actualized the best of all possible multiverses. Here follows an overview of two topics that generated substantial interest and debate over the past decades: This doctrine of creation has the following interrelated features: Differently put, God did not need any pre-existing materials to make the world, unlike, e.
Rather, God created the world freely. This introduces a radical asymmetry between creator and creature: Third, the doctrine of creation holds that creation is essentially good this is repeatedly affirmed in Genesis 1. The world does contain evil, but God does not directly cause this evil to exist. Moreover, God does not merely passively sustain creation, but rather plays an active role in it, using special divine actions e. Fourth, God made provisions for the end of the world, and will create a new heaven and earth, in this way eradicating evil.
Related to the doctrine of creation are views on divine action. Theologians commonly draw a distinction between general and special divine action. Unfortunately, there is no universally accepted definition of these two concepts in the fields of theology or science and religion.
Relationship between religion and science
One way to distinguish them Wildman Drawing this distinction allows for creatures to be autonomous and indicates that God does not micromanage every detail of creation. Still, the distinction is not always clear-cut, as some phenomena are difficult to classify as either general or special divine action.
Alston makes a related distinction between direct and indirect divine acts. God brings about direct acts without the use of natural causes, whereas indirect acts are achieved through natural causes. Using this distinction, there are four possible kinds of actions that God could do: God could not act in the world at all, God could act only directly, God could act only indirectly, or God could act both directly and indirectly. In the science and religion literature, there are two central questions on creation and divine action.
To what extent are the Christian doctrine of creation and traditional views of divine action compatible with science? How can these concepts be understood within a scientific context, e. Note that the doctrine of creation says nothing about the age of the Earth, nor that it specifies a mode of creation.
This allows for a wide range of possible views within science and religion, of which Young Earth Creationism is but one that is consistent with scripture.
The theory seems to support creatio ex nihilo as it specifies that the universe originated from an extremely hot and dense state around The net result of scientific findings since the seventeenth century has been that God was increasingly pushed into the margins.
This encroachment of science on the territory of religion happened in two ways: While the doctrine of creation does not contain details of the mode and timing of creation, the Bible was regarded as authoritative. Second, the emerging concept of scientific laws in seventeenth- and eighteenth-century physics seemed to leave no room for special divine action.
These two challenges will be discussed below, along with proposed solutions in the contemporary science and religion literature. Christian authors have traditionally used the Bible as a source of historical information. Biblical exegesis of the creation narratives, especially Genesis 1 and 2 and some other scattered passages, such as in the Book of Jobremains fraught with difficulties.
Are these texts to be interpreted in a historical, metaphorical, or poetic fashion, and what are we to make of the fact that the order of creation differs between these accounts Harris ? Although such literalist interpretations of the Biblical creation narratives were not uncommon, and are still used by Young Earth creationists today, theologians before Ussher already offered alternative, non-literalist readings of the biblical materials e.
From the seventeenth century onward, the Christian doctrine of creation came under pressure from geology, with findings suggesting that the Earth was significantly older than BCE. From the eighteenth century on, natural philosophers, such as de Maillet, Lamarck, Chambers, and Darwin, proposed transmutationist what would now be called evolutionary theories, which seem incompatible with scriptural interpretations of the special creation of species.
Ted Peters and Martinez Hewlett have outlined a divine action spectrum to clarify the distinct positions about creation and divine action in the contemporary science and religion literature.
They discern two dimensions in this spectrum: At one extreme are creationists. Like other theists, they believe God has created the world and its fundamental laws, and that God occasionally performs special divine actions miracles that intervene in the fabric of laws.
Creationists deny any role of natural selection in the origin of species. Within creationism, there are Old and Young Earth creationism, with the former accepting geology and rejecting evolutionary biology, and the latter rejecting both. Next to creationism is Intelligent Design, which affirms divine intervention in natural processes. Intelligent Design creationists e.
Like other creationists, they deny a significant role for natural selection in shaping organic complexity and they affirm an interventionist account of divine action.
For political reasons they do not label their intelligent designer as God, as they hope to circumvent the constitutional separation of church and state in the US which prohibits teaching religious doctrines in public schools Forrest and Gross Theistic evolutionists hold a non-interventionist approach to divine action: God creates indirectly, through the laws of nature e.
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For example, the theologian John Haught regards divine providence as self-giving love, and natural selection and other natural processes as manifestations of this love, as they foster autonomy and independence.
While theistic evolutionists allow for special divine action, particularly the miracle of the Incarnation in Christ e.
God has laid out the laws of nature and lets it run like clockwork without further interference. Deism is still a long distance from ontological materialism, the idea that the material world is all there is. Views on divine action were influenced by developments in physics and their philosophical interpretation.
In the seventeenth century, natural philosophers, such as Robert Boyle and John Wilkins, developed a mechanistic view of the world as governed by orderly and lawlike processes. Laws, understood as immutable and stable, created difficulties for the concept of special divine action Pannenberg How could God act in a world that was determined by laws? One way to regard miracles and other forms of special divine action is to see them as actions that somehow suspend or ignore the laws of nature.
This concept of divine action is commonly labeled interventionist. Interventionism regards the world as causally deterministic, so God has to create room for special divine actions.
By contrast, non-interventionist forms of divine action e. In the seventeenth century, the explanation of the workings of nature in terms of elegant physical laws suggested the ingenuity of a divine designer. For example, Samuel Clarke cited in Schliesser Another conclusion that the new laws-based physics suggested was that the universe was able to run smoothly without requiring an intervening God. The increasingly deterministic understanding of the universe, ruled by deterministic causal laws as, for example, outlined by Pierre-Simon Laplace —seemed to leave no room for special divine action, which is a key element of the traditional Christian doctrine of creation.
Newton resisted interpretations like these in an addendum to the Principia in Alston argued, contra authors such as Polkinghornethat mechanistic, pre-twentieth century physics is compatible with divine action and divine free will. In such a mechanistic world, every event is an indirect divine act. Advances in twentieth-century physics, including the theories of general and special relativity, chaos theory, and quantum theory, overturned the mechanical clockwork view of creation.
In the latter half of the twentieth century, chaos theory and quantum physics have been explored as possible avenues to reinterpret divine action. One difficulty with this model is that it moves from our knowledge of the world to assumptions about how the world is: Robert Russell proposed that God acts in quantum events. This would allow God to directly act in nature without having to contravene the laws of nature, and is therefore a non-interventionist model.
Since, under the Copenhagen interpretation of quantum mechanics, there are no natural efficient causes at the quantum level, God is not reduced to a natural cause. Murphy outlined a similar bottom-up model where God acts in the space provided by quantum indeterminacy. After all, it is not even clear whether quantum theory would allow for free human action, let alone divine action, which we do not know much about Jaeger a. Next to this, William Carrollbuilding on Thomistic philosophy, argues that authors such as Murphy and Polkinghorne are making a category mistake: God is not a cause in a way creatures are causes, competing with natural causes, and God does not need indeterminacy in order to act in the world.
Rather, as primary cause God supports and grounds secondary causes. While this solution is compatible with determinism indeed, on this view, the precise details of physics do not matter muchit blurs the distinction between general and special divine action. Moreover, the Incarnation suggests that the idea of God as a cause among natural causes is not an alien idea in theology, and that God at least sometimes acts as a natural cause Sollereder There has been a debate on the question to what extent randomness is a genuine feature of creation, and how divine action and chance interrelate.
Chance and stochasticity are important features of evolutionary theory the non-random retention of random variations. In a famous thought experiment, Gould imagined that we could rewind the tape of life back to the time of the Burgess Shale million years ago ; the chance we would end up with anything like the present-day life forms is vanishingly small.