Culture and History: Essential Partners in the Conversation Between Religion and Science

Abstract. In this essay I respond to John Caiazza's claim for the primacy of what he calls techno-secularism for understanding twentieth-century history. Using the examples of the Taiping Rebellion in nineteenth-century China and Zionism in twentieth-century Europe, I argue that the range of Ca...

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Détails bibliographiques
Auteur principal: Samuelson, Norbert M. (Auteur)
Type de support: Électronique Article
Langue:Anglais
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Publié: Wiley-Blackwell 2005
Dans: Zygon
Année: 2005, Volume: 40, Numéro: 2, Pages: 335-350
Sujets non-standardisés:B Israël
B techno-secularism
B Taiping
B Liberal
B Values
B Christianity
B Secular
B Élite
B Technology
B John Caiazza
B China
B Religious
B Conservative
B Zionism
B Neo-confucianism
B Hong Xiu
B Culture
B Reform Judaism
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Édition parallèle:Non-électronique
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Résumé:Abstract. In this essay I respond to John Caiazza's claim for the primacy of what he calls techno-secularism for understanding twentieth-century history. Using the examples of the Taiping Rebellion in nineteenth-century China and Zionism in twentieth-century Europe, I argue that the range of Caiazza's schema is confined solely to the Protestant West with little applicability to other national histories. I argue further for the lack of clarity and therefore the uselessness of the dichotomy of the secular and the religious for understanding human history. I claim instead that, while the category of technology and the institutions of religion are important determiners in human history, they need to be subsumed, without special status, within a broader set of interrelated factors called “culture.” I appeal for the academic study of science and religion to give primacy for the near future to the history of science and religion over both theology and science.
ISSN:1467-9744
Contient:Enthalten in: Zygon
Persistent identifiers:DOI: 10.1111/j.1467-9744.2005.00666.x