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1.
科学与宗教--科学哲学题中应有之义 总被引：3，自引：0，他引：3
科学与宗教作为人类把握世界的不同方式，二者的关系构成了人类思想领域的永恒主题。它们之间既有历时态相互作用，又有共时态相互影响，二者的互制、互促、互克、互害、互融所引起的整合、冲突、协调，为理解科学提供了线索。科学哲学既需要了解它们的发生学渊源，又要研究它们相互作用、相互制约的历史过程与逻辑形态，才能达到对科学的完全理解。科学与宗教的关系乃是科学哲学题中应有之义。 相似文献
2.
论述康德“理性”哲学中的科学与宗教之间的联系,并通过考察康德在其哲学中对科学与宗教的界定来指出它们的联系。理性的批判是科学与宗教得以产生的基础,科学是对理性的合理批判,宗教是对理性的合理批判的体现。 相似文献
3.
从物理学的角度展示了宗教与科学这两支强大的文化力量的复杂关系,列出了当今流行的宗教与科学关系的三种观点,并运用大量实例论述了宗教与科学的冲突以及它们之间的复杂丰富的相互作用关系. 相似文献
4.
殷华成 《忻州师范学院学报》2012,28(1):89-92,121
西方科学作为人类文化的分支逐渐战胜了宗教、哲学,成为技术的引挚,把多样性的西方文化变成了单一的科学文化。近代以来,西方文明与其它文明发生了冲突,实质上是由于科学文化的霸权导致科学文化与其它非西方文化分支的冲突,只有消除这种霸权,由科学文化走向文化科学,才能使世界各种文明由冲突走向和谐,实现多样化的共同发展。 相似文献
5.
殷华成 《忻州师范专科学校学报》2012,(1):89-92,121
西方科学作为人类文化的分支逐渐战胜了宗教、哲学,成为技术的引挚,把多样性的西方文化变成了单一的科学文化。近代以来,西方文明与其它文明发生了冲突,实质上是由于科学文化的霸权导致科学文化与其它非西方文化分支的冲突,只有消除这种霸权,由科学文化走向文化科学,才能使世界各种文明由冲突走向和谐,实现多样化的共同发展。 相似文献
6.
马莉 《聊城师范学院学报》2008,(1):87-89
科学与宗教的关系作为学术界经久不衰的话题,形成了各种不同的观点。对于二者的关系,笔者提出了自己的见解：科学与宗教的关系必须放到人类社会及人自身的发展史中去考察才可能全面而深刻,科学与宗教的对立和冲突不是它们关系的本质,而只是人类认识自然、社会和人自身的能力发展不完善的表现而已,科学与宗教的协调共处是必然的。 相似文献
7.
黄颖仪 《南昌教育学院学报》2013,(4):194+196
西方的科学与宗教的关系并不仅仅是冲突对立,而是错中复杂的。宗教为科学提供驱动力,同时亦给科学铺设障碍。冲突虽有,可是渐渐地宗教会妥协和接近科学的新思想。要区分好科学与宗教的不同,我们要用积极、发展、宽容的态度去看待两者的矛盾冲突。 相似文献
8.
王民选 《洛阳师范学院学报》2009,28(4):22-25
从近代科学诞生起,科学与宗教一直处在冲突状态。科学与宗教的发展,共同经历了中世纪科学作为神学婢女、近代科学革命、达尔文革命等重要事件而到达现代。其间,科学与宗教的活动领域经历了此消彼长的演化,在相互冲突、对抗、交融的过程中,双方的个性特征也更加鲜明。 相似文献
9.
冰心在小说《相片》中走出她早期“问题小说”单一性的“爱的哲学”主题,表现出了她对先前所持的宗教救世哲学的反思和对基督教中神性与人性冲突的思考。 相似文献
10.
周礼文 《衡阳师范学院学报》2003,24(4):42-45
科学哲学中研究科学与宗教的关系，是反思科学活动的基础、反思科学研究的成果、反思科学发展的逻辑、反思时代的科学精神、反思科学的社会功能之需要。对科学进行哲学反思时，不应忽视科学与其他文化样式的关系，尤其是与宗教的关系。在研究科学哲学中，应当避免一种轻率的态度，即轻言科学将完全战胜宗教甚至取代宗教以及轻言宗教将消亡。 相似文献
11.
李兰芬 《华东师范大学学报(哲学社会科学版)》2000,32(4):38-44,48
作为一门人文学科的宗教学,首先必须明确其研究规范的理智性和科学性的含义、作用和限度.在宗教研究中,各种宗教定义者之间极易产生敌意,因此,讨宗教问题时必须抛弃独断的知识立场.正确理解宗教学的"科学性",必须正视宗教研究中的人的"主观性"问题. 相似文献
12.
Ed Lehner 《Cultural Studies of Science Education》2010,5(1):71-78
John R. Staver’s article calling for a constructivist epistemology to maneuver between the disparate ways of knowing between science and religion prompts this response. This paper acknowledges Staver’s scholarly analysis of the issue. Scientific and religious conflicts do present prominent challenges because these are profound but often-monolithic ways of constructing knowledge. However, my response withholds fully embracing Staver’s call for a constructivist epistemology chiefly because his work goes beyond the confines of constructivism. Conversely, Staver’s call for constructivist epistemology does not go far enough to advance a resolution between science and religion. Why? Because both science and religion often employ hyper-rationality in understanding the world, a process that does little to clarify the world’s complexities. Philosophically, I refrain from accepting a complete schism between the two because such a framing does little to heal a conflict between those who praise the seen and those who praise the unseen. My response explores how hyper-rationality has triumphed over both science and religion, leaving the believer in one, or both, to navigate the journey alone. This article calls for the return of the natural philosopher. Utilizing this nineteenth-century term for scientist, this paper calls for an inquirer, one who can rise above the ideologies of science and religion to observe the current concerns of each field anew. Finally, taking a cue from Staver, this response introduces a potential discourse between science and religion in ways that each may, without embracing a variant ideology, make space for dialogue and mutual respect. 相似文献
13.
The conflict between science and religion: a discussion on the possibilities for settlement 总被引：1，自引：0，他引：1
In his article Skepticism, truth as coherence, and construtivist epistemology: grounds for resolving the discord between science and religion?, John Staver identifies what he considers to be the source of the conflicts between science and religion: the establishment of the relationship between truth and knowledge, from the perspective of those who see a correspondence between reality and knowledge, assumed in the realm of both contending fields. In the present work, although agreeing with the general principles of constructivism, I discuss Staver’s option of viewing truth as coherence and his proposal of renouncing the objective of knowing reality from both fields’ perspective. Three aspects of Staver’s article are commented and discussed here: the one referring to views of reality or of nature as shared by scientists; the one concerning the different forms of religious beliefs among scientists; and the one accounting for the impossibility, from the standpoint of constructivism, of determining limits to the objectives of science and religion. Also emphasized in this discussion is the importance of combining theoretical and methodological approaches in tune with the complexity of the theme under discussion, accounting for the need to preserve the freedom of thinking and of doing research. 相似文献
14.
Michael J. Reiss 《Studies in Science Education》2013,49(2):157-186
I begin by examining the natures of science and religion before looking at the ways in which they relate to one another. I then look at a number of case studies that centre on the relationships between science and religion, including attempts to find mechanisms for divine action in quantum theory and chaos theory, creationism, genetic engineering and the writings of Richard Dawkins. Finally, I consider some of the pedagogical issues that would need to be considered if the science/religion issue is to be addressed in the classroom. I conclude that there are increasing arguments in favour of science educators teaching about the science/religion issue. The principal reason for this is to help students better to learn science. However, such teaching makes greater demands on science educators than has generally been the case. Certain of these demands are identified and some specific suggestions are made as to how a science educator might deal with the science/religion issue. 相似文献
15.
This research examines the problems that religious Jewish science teachers in Israeli high schools have in coping with science subjects (such as geological time) which conflict with their religious beliefs. We do this by characterizing the philosophical approaches within Judaism that such teachers have adopted for dealing with such controversy. Thus, we surveyed 56 religious teachers using a Likert‐type questionnaire developed for this research, as well as interviewed 11 teachers to more deeply probe their approaches. In addition, we surveyed 15 religious scientists, so that we could both contrast their views with our teacher samples as well as to better understand their coping strategies when confronted by scientific topics that challenge their beliefs. Results indicated that no single philosophical approach earned overwhelming support from the teachers or scientists. Instead, most of the subjects relate separately to each source of possible conflict in accordance with the philosophical approach that appears to be the most fruitful for resolving such conflicts. Moreover, both the scientists and the teachers felt less conflicted toward the specific subject of geological time, in comparison to issues connected to creation of the earth and (especially) evolution. The teachers did differ from the scientists in their preference toward philosophical approaches which help them better integrate the domains of science and religion. Based on our findings, we are able to suggest a set of strategies to help teachers overcome their difficulties in teaching ‘controversial’ science topics to a religiously oriented student population. 相似文献
16.
Clergy views on evolution,creationism, science,and religion 总被引：1，自引：1，他引：0
17.
Nasser Mansour 《Cultural Studies of Science Education》2010,5(1):127-140
The debate about Islam and science extends to a debate about the relationship between Islam and science education. In this
paper, I explore Egyptian teachers’ views of the relationship between science and religion within the Islamic context. Teachers’
key vision of the relationship between science and religion was that “religion comes first and science comes next. I will
argue that teachers’ personal religious beliefs are among the major constructs that drive teachers’ ways of thinking and interpretation
of scientific issues related with religion. Then, I discuss how teachers’ personal religious beliefs have been formed and
influenced their pedagogical beliefs related to science and religion issues. Finally, I will argue, how we use the personal
religious beliefs model as a framework of teaching/learning scientific issues related with religion within sociocultural (Islamic)
context.
相似文献
18.
胡昂 《安徽教育学院学报》2004,22(4):13-16
科学和宗教在一般世界观的立场上是根本对立的,但社会需要和彼此相互需要又将二者联系了起来.因此应辩证地分析二者的关系:既不必夸大科学与宗教的冲突,也不应过高估计宗教对于科学发展的作用. 相似文献
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20.
宗教冲突与调适问题,是构建宗教和谐的重要话题。以云南红河县哈尼族聚居地区为个案,对当地哈尼族传统宗教与基督教之间的冲突和调适问题进行了调查研究,认为信仰和习俗的差异以及现实利益的冲突,是引发不同宗教文化之间矛盾冲突的主要原因,并在不同的社会关系中有着不同的类型和表现。这种冲突和矛盾可以通过双方在现实生活中的不断调适而得以解决,也体现了社会文化发展的“相遇—冲突—调适—共存”的一般规律。 相似文献