The Journey Beyond Athens and Jerusalem
Abstract. John Caiazza's essay raises important controversial issues regarding the contemporary debates between science and religion. His arguments are largely presented in a dichotomous and rather adversarial mode with which I strongly disagree. Unable to present a detailed counterargument in...
| Auteur principal: | |
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| 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
2005
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| Dans: |
Zygon
Année: 2005, Volume: 40, Numéro: 3, Pages: 535-544 |
| Sujets non-standardisés: | B
techno-secularism
B Walter Ong B transdisciplinary dialogue B adversarial approach B Magic B nature and culture B biosphere B Athens and Jerusalem B Human Flourishing B transformative power of love B Noosphere B essentialist categories B social responsibility of science B “fusion of horizons” B mystic rose B hiddenness of the author |
| Accès en ligne: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
| Édition parallèle: | Non-électronique
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| 520 | |a Abstract. John Caiazza's essay raises important controversial issues regarding the contemporary debates between science and religion. His arguments are largely presented in a dichotomous and rather adversarial mode with which I strongly disagree. Unable to present a detailed counterargument in this brief reflection, I ask, What is being spoken about, and who is speaking? What is meant by science and religion here? Neither term can be taken as a unified, essentialist category; both comprise many historical layers, possess numerous internal complexities, and invite a diversity of interpretations. I refer to the science of China, India, and the ancient Near East, all of which have fed into modern science, so that the sciences cannot be restricted to those of the modern West. Nor can religion be limited to the religious beliefs and practices of Western Christianity. I discuss the position/location/context of the author- Caiazza's as well as my own- after introducing Hans-Georg Gadamer's idea of the “fusion of horizons,” which provides a rich vein for enhancing the debate between science and religion. To expand the respective horizons of their dialogue it will be important to move away from an adversarial, exclusionary spirit to a more collaborative and communicative framework that allows for the development of new ideals, new questions, new ways of knowing, and an ethical and socially responsible stance more centered on human needs and concerns. We may have to build an altogether new Athens and Jerusalem for this. | ||
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| 650 | 4 | |a transformative power of love | |
| 650 | 4 | |a transdisciplinary dialogue | |
| 650 | 4 | |a techno-secularism | |
| 650 | 4 | |a social responsibility of science | |
| 650 | 4 | |a Walter Ong | |
| 650 | 4 | |a Noosphere | |
| 650 | 4 | |a nature and culture | |
| 650 | 4 | |a mystic rose | |
| 650 | 4 | |a Magic | |
| 650 | 4 | |a Human Flourishing | |
| 650 | 4 | |a hiddenness of the author | |
| 650 | 4 | |a “fusion of horizons” | |
| 650 | 4 | |a essentialist categories | |
| 650 | 4 | |a biosphere | |
| 650 | 4 | |a Athens and Jerusalem | |
| 650 | 4 | |a adversarial approach | |
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