Stenmark (philosophy of religion, Uppsala University, Sweden) replaces the paradigm of science and religion as opposing perspectives with a conciliatory model. He lays out the central issues of the debate between these two powerful cultural forces and shows what is at stake for the advancement of human knowledge, then demonstrates how science and r
Mikael Stenmark examines four models of rationality and argues for a discussion of rationality that takes into account the function and aim of such human practices as science and religion.
This title was first published in 20/11/2001: The intellectual and practical successes of science have led some scientists to think that there are no real limits to the competence of scienece, and no limits to what can be achieved in the name of science. This view (and similar views) have been called Scientism. In this book, scientists' views about science and its relationship to knowledge, ethics and religion are subjected to critical scrutiny. A number of natural scientists have advocated Scientism in one form or another - Francis Crick, Richard Dawkins, Carl Sagan, and Edward O. Wilson - and their impact inside and outside the sciences is considered. Clarifying what Scientism is, this book proceeds to evaluate its key claims, expounded in questions such as: is it the case that science can tell us everything there is to know about reality? Can science tell us how we morally ought to live and what the meaning of life is? Can science in fact be our new religion? Ought we become "science believers"? The author addresses these and similar issues, concluding that Scientism is not really science but disguised materialism or naturalism; its advocates fail to see this, not being sufficiently aware that their arguments presuppose the previous acceptance of certain extra-scientific or philosophical beliefs
Stenmark (philosophy of religion, Uppsala University, Sweden) replaces the paradigm of science and religion as opposing perspectives with a conciliatory model. He lays out the central issues of the debate between these two powerful cultural forces and shows what is at stake for the advancement of human knowledge, then demonstrates how science and r
Mikael Stenmark examines four models of rationality and argues for a discussion of rationality that takes into account the function and aim of such human practices as science and religion.
Environmental issues raise crucial questions. What should we value? What is our place in nature? What kind of life should we live? How should we interact with other living things? Environmental management and policy-making is ultimately based on answers to these and similar questions, but do we need a new ethics to be able overcome the environmental crisis we face? This book addresses these important questions and explores the values that decision-makers often presuppose in their environmental policy-making. Examining the content of the ethics of sustainable development that the UN and the world’s governments want us to embrace, this book examines alternatives to this kind of ethics, and the differences in basic values that these make in practice. Offering a detailed analysis of the ethics that lie behind current policy-making as it is expressed in documents such as Agenda 21 and the Rio Declaration, this unique contribution to the field of environmental studies shows how different environmental ethical theories support different goals of environmental management and generate different policies when it comes to population growth, agriculture, and preservation and management of wilderness areas and endangered species. Mikael Stenmark concludes that policy-makers must take more seriously the value assumptions and conflicts connected to environmental issues, and state explicitly on what values their own proposals and decisions are based and why these should be accepted. Those studying environmental issues or environmental philosophy will find this accessible text invaluable in presenting a clear understanding of environmental ethics and contemporary applications and policies.
Can nature be considered a religious object? Religious naturalists answer yes, as they seek to carve out a middle path between supernaturalism and atheistic secularism. In this book, Mikael Leidenhag critically examines the religious proposals, philosophical commitments, and ecological ambitions of key religious naturalists, including Willem B. Drees, Charley D. Hardwick, Donald Crosby, Ursula Goodenough, Stuart Kauffman, Gordon Kaufman, Karl Peters, and Loyal Rue. Leidenhag argues that contemporary religious naturalism faces several problems, both with regard to its understanding of naturalism and the ways in which it seeks to uphold a religious conception of reality. He evaluates possible routes for moving forward, considering naturalistic and theistic proposals. He also analyzes the philosophical thesis of panpsychism, the idea that mind is a pervasive feature of the universe and reaches down to the fundamental levels of reality. The author concludes that panpsychism offers the most promising framework against which to understand the metaphysics and eco-ethical ambitions of religious naturalism.
This title was first published in 20/11/2001: The intellectual and practical successes of science have led some scientists to think that there are no real limits to the competence of scienece, and no limits to what can be achieved in the name of science. This view (and similar views) have been called Scientism. In this book, scientists' views about science and its relationship to knowledge, ethics and religion are subjected to critical scrutiny. A number of natural scientists have advocated Scientism in one form or another - Francis Crick, Richard Dawkins, Carl Sagan, and Edward O. Wilson - and their impact inside and outside the sciences is considered. Clarifying what Scientism is, this book proceeds to evaluate its key claims, expounded in questions such as: is it the case that science can tell us everything there is to know about reality? Can science tell us how we morally ought to live and what the meaning of life is? Can science in fact be our new religion? Ought we become "science believers"? The author addresses these and similar issues, concluding that Scientism is not really science but disguised materialism or naturalism; its advocates fail to see this, not being sufficiently aware that their arguments presuppose the previous acceptance of certain extra-scientific or philosophical beliefs
Environmental issues raise crucial questions. What should we value? What is our place in nature? What kind of life should we live? How should we interact with other living things? Environmental management and policy-making is ultimately based on answers to these and similar questions, but do we need a new ethics to be able overcome the environmental crisis we face? This book addresses these important questions and explores the values that decision-makers often presuppose in their environmental policy-making. Examining the content of the ethics of sustainable development that the UN and the world’s governments want us to embrace, this book examines alternatives to this kind of ethics, and the differences in basic values that these make in practice. Offering a detailed analysis of the ethics that lie behind current policy-making as it is expressed in documents such as Agenda 21 and the Rio Declaration, this unique contribution to the field of environmental studies shows how different environmental ethical theories support different goals of environmental management and generate different policies when it comes to population growth, agriculture, and preservation and management of wilderness areas and endangered species. Mikael Stenmark concludes that policy-makers must take more seriously the value assumptions and conflicts connected to environmental issues, and state explicitly on what values their own proposals and decisions are based and why these should be accepted. Those studying environmental issues or environmental philosophy will find this accessible text invaluable in presenting a clear understanding of environmental ethics and contemporary applications and policies.
When Matthew was a child, he was taught to hide his violent urges. Those close to him ensured he lived a good, normal life. But Matthew finds this life dull, meaningless, and empty. Despite having a job where he helps people, Matthew feels no compassion. His partner adores him, but Matthew is incapable of love and suffocates under the weight of affection. Everything changes when two young women are murdered. Matthew knows that as the hunt for the killer intensifies, it won't be long before his own dark secrets are uncovered. The skeletons in his closet are about to be exposed, and the facade of his normal life is on the brink of collapse.
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