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One of the factors that has contributed to the creation and progressive sharpening of the conflict between Science and Religion is the emergence of Mechanicism, a worldview based on Classical Mechanics, a theory believed to have a universal character in the explanation of all natural phenomena. Mechanicism’s basic elements are presented – a strict fragmentation between the observer and the observed, a rigorous determinism and reductionism, a non-anthropic character – and the claim is made that these elements are difficult to sustain in the light of theories such as Quantum Mechanics. The idea is then explored that in light of the decline of Mechanicism, a possibility then emerges for reconciliation between Science and Religion. Quantum phenomena are then analyzed, and Bohr’s Complementarity, that forms the basis of a coherent interpretation of Quantum Mechanics, is considered. This interpretation considers Quantum Mechanics as a complete theory. In order to study the relationship between Science and Religion, it is vital to explore the nature of each. Characteristics of both are thus examined. Starting with Science, the character of scientific observations, the process of induction, and other aspects are analyzed, as is the conclusion that Science is a holistic system of knowledge, some of whose elements are rationality, articles of faith, spiritual qualities, and faculties of the spirit. The use of language in Science is also considered. Religion is then examined, and the claim is advanced that if the object of scientific explanations has been the material universe, Religion has had as its object of explanation the spiritual dimension of the individual, of society, and, in general, of all creation. The relationship between Religion and spirituality is then analyzed, concluding that it is similar to the one that exists between Science and rationality, and maintaining that Religion is more than spirituality. The claim is made that every Religion is a structure, a complex system of knowledge about the world, and is also a system of laws, with the power to organize society. The relationship between revelation and scientific investigation is also discussed. If within Science the possibility for dialogue is opened, it is valid to ask what happens from within Religion. For a possible answer, a particular religious vision must be chosen, and this paper approaches these questions from within the vision of the Bahá’í Faith. Some principles of the Bahá’í Faith are then presented that help to find a harmonious relationship between Science and Religion and can guide exploration of this relationship, including the principle of the essential harmony between Science and Religion, the unity of creation and the character of God’s laws, and the concept of Progressive Revelation. Finally, the theme of the relationship between Science and Religion is examined on the basis of the general conception of Complementarity regarded by Bohr as an epistemological principle which has its clearest application in Quantum Mechanics, but could also be applied in other contexts with the same logical structure of quantum phenomena. It is concluded that a relationship of complementarity exists between Science and Religion.
The relation of science and religion, the problem of their synthesis is revisited. Taking the way from the known distribution of believers and non-believers the rationale of each group is investigated. They are evaluated on base of evidences and a new picture is suggested. The suggested picture is further cross-checked and the result that we need further research on these grounds is deduced. It is reminded that this deduction is based on the possibility of encountering the matter of “to be and not to be” twice. That this reseach needs to be bounded to the Earth, since it needs to be feasible, is also emphasized.
Science and religion are the two grand visions of the world, so it is important to study their relationship. This relationship can be considered from the historical, philosophical and social point of view. The nature of science and technology on one side and of religion and religiosity on the other are briefly considered. After some preliminary considerations the difference between science and ideology is established. The relationship between science and religion is considered under five categories: conflict, independence, dialogue, complementariness and integration. Inevitable conflict is rejected on historical ground, although attitudes generating conflicts are present in the religious and scientific fundamentalisms. Independence assures the necessary autonomy of each one, but it is not sufficient. Dialogue is a good and desirable relationship that will enrich both of them. Complementariness adds to the dialogue that both visions of the world are not complete in themselves, so that they need to complement each other. Integration is a more problematic proposition and several approaches have been proposed. They can be grouped into those that go from the knowledge of nature to God and from a religious position to the knowledge of nature and science. As a conclusion a fruitful dialogue is proposed which recognizes the mutual autonomy between science and religion.
2015
In this article, the author explores the mystery of the soul. “For what shall it profit a man, if he shall gain the whole world, and lose his own soul” (Mark 8:36). The soul by common definition is the spiritual or immaterial part of a living being, regarded as immortal. To find a possible metaphysical link between religion and science, the author suggests that the soul is the immaterial aspect of electromagnetic energy (“electromagnetic soul”) that can transform but cannot be destroyed. According to this suggestion, the soul attached to a living being fulfills the being’s desire through electromagnetic interactions, and, upon completion, the soul is released through ultra-weak electromagnetic radiations that coalesce with the universe.
European Journal of Philosophy and Theology, 2021
On several levels there is now a debate whether the concept of God can be made compatible with modern science. In an attempt to elucidate this debate, I give an account of some of my own experiences after writing a book on the foundation of quantum mechanics. In my opinion one can give two independent arguments for the existence of God by taking as departure an epistemic (knowledge-based) interpretation of quantum theory. However, I also argue that any religious belief should be the result of an existential choice governed by each person's own context (history and culture). In particular I give my account of Christianity as a religion connected to our western culture, how one as a scientist can relate to the relevant dogmas.
Academicus International Scientific Journal, 2012
It is claimed sometimes that science on the one hand, and metaphysics and religion on the other, are incompatible conceptual schemes, in the sense that their statements are not inter-translatable. Our view, instead, is that science and religion deal with fundamentally diverse aspects of human experience. This means that, when each field stays within its proper domain, they can get along without problems. We must deny the still popular opinion that science is the only instrument which allows us to know nature. And we must also question the idea that science has acquired the exclusive right to speak about nature by progressively expelling metaphysics from the field. In order to do this one should, however, reject the neo-positivist characterization of the relations among science, metaphysics, theology and religion.
Religion, 2009
This paper responds to the six papers from the Tokyo IAHR session.
MCDSARE: 2020 International Multidisciplinary Scientific Conference on the Dialogue between Sciences & Arts, Religion & Education, 2020
For centuries, science was considered as something radically different from religion. Yet, the foundations of true science are deeply religious in nature. This paper seeks to show how religion is the only foundation needed for the formulation of scientific theories, since it provides the core principles on which the building of exact sciences is based upon. Our need to understand the cosmos and our faith in us being able to do so, are the main prerequisites for conducting science; prerequisites that are derived from our belief in us being the sons of God and, thus, being able to read His mind. From its birth on 7 March 1277 up to today, science seems to be the only logical attitude of religious people towards the unknown cosmos.
Palgrave Communications
Traditionally, analytic philosophy of religion has focused almost solely on specifically philosophical questions about religion. These include the existence of God and divine attributes, religious language, and the justification of religious beliefs, just to mention a few. Recently, many scholars in the field have begun to engage more directly with scientific results. We suggest that this is a promising direction for philosophy of religion to take. Nevertheless, we want to warn philosophy of religion against the excessive focus on methodology that has preoccupied the "science and religion dialogue" in theology. Instead of attempting to formulate a general methodology for all possible engagements between philosophy of religion and the sciences, philosophers of religion would do well to focus on local and particular themes. Since there is no single method in philosophy and since scientific disciplines that have religious relevance vary in their methods as well, progress can be made only if philosophical tools are employed to analyse particular and clearly demarcated questions.
This article presents Agazzi’s considerations on the relationship between science and religion. In the first part I discuss Agazzi’s analysis of natural and empirical science which can be seen as a source of the modern and systematic conflict with religious belief if science is interpreted according to logical positivism. This interpretation mainly means taking the scientific perspective (i.e. physical objectivity) as closed, precluding any metaphysical view. In the second part I focus on the positive relationship between metaphysical insight and religious faith, which is a necessary condition for the harmony between science and religion. I especially highlight Agazzi’s notion of rational faith as a helpful element in a correct understanding of the problem tackled in this chapter. Faith and reason are necessary interactive elements both in natural science and in philosophy or metaphysics.
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