Can We Still Talk About Truth and Progress in Interdisciplinary Thinking Today?
On a cultural level, and for Christian theology as part of a long tradition in the evolution of religion, evolutionary epistemology sets the stage, as it were, for understanding the deep evolutionary impact of our ancestral history on the evolution of culture, and eventually on the evolution of di...
| Auteur principal: | |
|---|---|
| Type de support: | Électronique Article |
| Langue: | Anglais |
| Vérifier la disponibilité: | HBZ Gateway |
| Journals Online & Print: | En cours de chargement...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Publié: |
Wiley-Blackwell
[2017]
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| Dans: |
Zygon
Année: 2017, Volume: 52, Numéro: 3, Pages: 777-789 |
| Sujets / Chaînes de mots-clés standardisés: | B
Vérité
/ Progrès
/ Recherche interdisciplinaire
/ Epistemologische Überzeugung
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| Sujets non-standardisés: | B
reductionist explanations vs. problem solving
B empirical and conceptual problems B niche construction B evolutionary epistemology B human imagination |
| Accès en ligne: |
Volltext (Verlag) Volltext (doi) |
MARC
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| 520 | |a On a cultural level, and for Christian theology as part of a long tradition in the evolution of religion, evolutionary epistemology sets the stage, as it were, for understanding the deep evolutionary impact of our ancestral history on the evolution of culture, and eventually on the evolution of disciplinary and interdisciplinary reflection. In the process of the evolution of human knowledge, our interpreted experiences and expectations of the world (and of the ultimate questions we humans typically pose to the world) have a central role to play. What evolutionary epistemology also shows us is that we humans can indeed take on cognitive goals and ideals that cannot be explained or justified in terms of survival-promotion or reproductive advantage only. Therefore, once the capacities for rational knowledge, moral sensibility, aesthetic appreciation of beauty, and the propensity for religious belief have emerged in our biological history, they cannot be explained only in biological/evolutionary terms. Finally, in this way a door is opened for seeing problem solving as a central activity of our research traditions. As philosophers of science have argued, one of the most important shared rational resources between even widely divergent disciplines is problem solving as the most central and defining activity of all research traditions. As will become clear, the very diverse reasoning strategies of theology and the sciences clearly overlap in their shared quests for intelligible problem solving, including problem solving on an empirical, experiential, and conceptual level. | ||
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