In a world where science faces challenges from creationists and climate change deniers, and where social media is awash with wild conspiracy theories, it is no longer enough for scientists, pundits, and activists to simply ask the public to trust science. Rather, all must better understand how science works, and why science is essential. By exploring many of the odd beliefs embraced by large sections of the public that are rejected by the scientific mainstream, Weirdness! makes a case for science that goes beyond popular slogans. It takes seriously claims that paranormal phenomena, such as psychic abilities and mythical creatures, might be real, but demonstrates how such phenomena would extend beyond the laws of nature. It rejects a sharp boundary between science and religion, while explaining how to negotiate their real differences. Denials of science cause no end of trouble, but so too does placing blind trust in science. As Weirdness! reminds readers, science should not be seen as a mechanism that takes in data and spits out truth—indeed, what we get wrong about how the world works is often as interesting as what we get right.
In this wide-ranging overview, physicist and acclaimed science writer Edis examines the relationship between today's sciences and religious nonbelief. He provides a very readable, nontechnical introduction to the leading scientific ideas that impinge upon religious belief.
Emphasizing the results of natural science, physicist Taner Edis takes a fresh look at an age-old question: Is there a God or a spiritual reality beyond nature?
How is Islam adapting to the rapid changes of the 21st century? Despite political unrest and terrorism, the author argues that many Muslim societies are successfully developing their own versions of modern life. In contrast to the secular liberal model that prevails in the West, Islam is demonstrating alternative ways to be modern while maintaining a distinctly Muslim worldview. Professor Edis, an American physicist with a secular viewpoint who was raised in Turkey, is uniquely qualified to evaluate the interplay of modern trends and Islamic values. He devotes separate chapters to prominent examples of what he calls Islam's "pious modernity." For instance, while most Muslim societies embrace the applied sciences and technology, they are cooler toward aspects of science with materialist implications. They are also enthusiastically adopting a market economy and consumerism, while preserving Muslim religious values. Even in such controversial areas as multiculturalism, individual human rights, freedom of speech, and gender roles, the author shows that Muslim societies are drawn toward a flexible conservatism. He critically evaluates attempts to import Western political and cultural notions into Muslim societies and draws interesting parallels between conservative Christian reactions to secular society and similar responses in Islam. This balanced overview of Islam's relationship with the modern world will be of interest to open-minded readers in both the West and the East.
Current discussions in the West on the relation of science and religion focus mainly on science''s uneasy relationship with the traditional Judeo-Christian view of life. But a parallel controversy exists in the Muslim world regarding ways to integrate science with Islam. As physicist Taner Edis shows in this fascinating glimpse into contemporary Muslim culture, a good deal of popular writing in Muslim societies attempts to address such perplexing questions as: - Is Islam a "scientific religion"? - Were the discoveries of modern science foreshadowed in the Quran? - Are intelligent design conjectures more appealing to the Muslim perspective than Darwinian explanations? Edis examines the range of Muslim thinking about science and Islam, from blatantly pseudoscientific fantasies to comparatively sophisticated efforts to "Islamize science." From the world''s strongest creationist movements to bizarre science-in-the-Quran apologetics, popular Muslim approaches promote a view of natural science as a mere fact-collecting activity that coexists in near-perfect harmony with literal-minded faith. Since Muslims are keenly aware that science and technology have been the keys to Western success, they are eager to harness technology to achieve a Muslim version of modernity. Yet at the same time, they are reluctant to allow science to become independent of religion and are suspicious of Western secularization. Edis examines all of these conflicting trends, revealing the difficulties facing Muslim societies trying to adapt to the modern technological world. His discussions of both the parallels and the differences between Western and Muslim attempts to harmonize science and religion make for a unique and intriguing contribution to this continuing debate.
Within Muslim populations, debates about the compatibility between science and religion tend to be framed by the long-standing competition between modernizing reformers, particularly westernizers, and theological conservatives. Much like their liberal Christian counterparts, reformers propose to embrace technical knowledge and reinterpret traditional beliefs undermined by modern science. Conservatives are more open to challenging the content of science, especially when science appears to support materialist views. Islamists promote an alternative, non-western style of modernity, nurturing a more pious professional class that contrasts with westernized elites. By scientific standards, westernizers appear to have the upper hand, especially as conservative apologetics is drawn toward distortions of science such as creationism, or fruitless attempts to Islamize science. But conservatives can also point to some success in defusing tensions between scientific and religious institutions without adopting the full secularization of science seen in post-Christian countries.
Current discussions in the West on the relation of science and religion focus mainly on science''s uneasy relationship with the traditional Judeo-Christian view of life. But a parallel controversy exists in the Muslim world regarding ways to integrate science with Islam. As physicist Taner Edis shows in this fascinating glimpse into contemporary Muslim culture, a good deal of popular writing in Muslim societies attempts to address such perplexing questions as: - Is Islam a "scientific religion"? - Were the discoveries of modern science foreshadowed in the Quran? - Are intelligent design conjectures more appealing to the Muslim perspective than Darwinian explanations? Edis examines the range of Muslim thinking about science and Islam, from blatantly pseudoscientific fantasies to comparatively sophisticated efforts to "Islamize science." From the world''s strongest creationist movements to bizarre science-in-the-Quran apologetics, popular Muslim approaches promote a view of natural science as a mere fact-collecting activity that coexists in near-perfect harmony with literal-minded faith. Since Muslims are keenly aware that science and technology have been the keys to Western success, they are eager to harness technology to achieve a Muslim version of modernity. Yet at the same time, they are reluctant to allow science to become independent of religion and are suspicious of Western secularization. Edis examines all of these conflicting trends, revealing the difficulties facing Muslim societies trying to adapt to the modern technological world. His discussions of both the parallels and the differences between Western and Muslim attempts to harmonize science and religion make for a unique and intriguing contribution to this continuing debate.
In this wide-ranging overview, physicist and acclaimed science writer Edis examines the relationship between today's sciences and religious nonbelief. He provides a very readable, nontechnical introduction to the leading scientific ideas that impinge upon religious belief.
In a world where science faces challenges from creationists and climate change deniers, and where social media is awash with wild conspiracy theories, it is no longer enough for scientists, pundits, and activists to simply ask the public to trust science. Rather, all must better understand how science works, and why science is essential. By exploring many of the odd beliefs embraced by large sections of the public that are rejected by the scientific mainstream, Weirdness! makes a case for science that goes beyond popular slogans. It takes seriously claims that paranormal phenomena, such as psychic abilities and mythical creatures, might be real, but demonstrates how such phenomena would extend beyond the laws of nature. It rejects a sharp boundary between science and religion, while explaining how to negotiate their real differences. Denials of science cause no end of trouble, but so too does placing blind trust in science. As Weirdness! reminds readers, science should not be seen as a mechanism that takes in data and spits out truth—indeed, what we get wrong about how the world works is often as interesting as what we get right.
Emphasizing the results of natural science, physicist Taner Edis takes a fresh look at an age-old question: Is there a God or a spiritual reality beyond nature?
Within Muslim populations, debates about the compatibility between science and religion tend to be framed by the long-standing competition between modernizing reformers, particularly westernizers, and theological conservatives. Much like their liberal Christian counterparts, reformers propose to embrace technical knowledge and reinterpret traditional beliefs undermined by modern science. Conservatives are more open to challenging the content of science, especially when science appears to support materialist views. Islamists promote an alternative, non-western style of modernity, nurturing a more pious professional class that contrasts with westernized elites. By scientific standards, westernizers appear to have the upper hand, especially as conservative apologetics is drawn toward distortions of science such as creationism, or fruitless attempts to Islamize science. But conservatives can also point to some success in defusing tensions between scientific and religious institutions without adopting the full secularization of science seen in post-Christian countries.
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