Episode 79: Scientific Materialists (Continued)

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En provenance du cours de University of Alberta

Science & Religion 101

29 notes

University of Alberta

Science & Religion 101

29 notes

This course examines the nature of both science and religion and attempts to explore the possible relationships between them. The primary purpose is to dispel the popular myth that science and religion are entrenched in a never-ending conflict. As a result, this course argues that if the limits of both science and religion are respected, then their relationship can be complementary. Topics include: Science and Religion Categories and Foundational Principles, Definitions of Science and Religion, Science-Religion Models and Relationships, Intelligent Design and Natural Revelation, the Galileo Affair, Geology and Noah’s Flood, Evolution and Darwin’s Religious Beliefs, the Modern “Evolution” vs. “Creation” Debate, the Problem of Evil, and Interpretations of the Biblical Accounts of Origins in Genesis 1-11. The course employs a Constructive Teaching Style in order that students can develop their personal views on the relationship between science and religion and on each of the topics listed above. St. Joseph's College is a Catholic, undergraduate, liberal arts college on the University of Alberta campus. It is an independent institution that is affiliated with the University of Alberta.

À partir de la leçon

Models on the Relationships between Science & Religion

This is one of the most important weeks in the course. We outline the Science and Religion models of two of the founding members of this new academic discipline. Their models each include four different relationships between Science and Religion. John Haught’s model incorporates the relationships of Conflict, Contrast, Contact, and Confirmation. Ian Barbour has Conflict, Independence, Dialogue, and Integration relationships in his model. During this week, we will consider the hermeneutical principle of Historical Criticism. This is the notion that ancient Near Eastern motifs of origins—De Novo Creation, Lost Idyllic Age, Great Flood, and Tribal Formation—have been re-cycled and re-interpreted in the biblical accounts of origins (Genesis 1-11).

Episode 67: Key Thoughts: Science & Religion Model of John F. Haught. (1) Conflict Relationship5:25

Episode 68: Conflict Relationship & Scientific Skeptics4:12

Episode 69: Conflict Relationship & Biblical Literalists. (2) Contrast Relationship4:45

Episode 70: Science Conflated with Religious Belief: Concordism4:22

Episode 71: Excursus: God-of-the-Gaps4:57

Episode 72: Science Conflated with Secular Belief: Scientism4:49

Episode 73: (3) Contact Relationship5:37

Episode 74: Contact Relationship (Continued)5:49

Episode 75: (4) Confirmation Relationship4:44

Episode 76: Confirmation Relationship (Continued) Conclusion: Haught’s Science & Religion Model5:46

Episode 77: Science & Religion Model of Ian G. Barbour4:03

Episode 78: (1) Conflict Relationship. Scientific Materialists4:15

Episode 79: Scientific Materialists (Continued)5:16

Episode 80: Biblical Literalists3:37

Episode 81: Biblical Literalists (Continued)5:03

Episode 82: (2) Independence Relationship3:59

Episode 83: (3) Dialogue Relationship4:38

Episode 84: Dialogue Relationship (Continued). (4) Integration Relationship4:42

Episode 85: Examples of Natural Theology (Intelligent Design Arguments)4:41

Episode 86: Natural Theology & Intelligent Design (Continued)6:58

Episode 87: Excursus: Intelligent Design Theory. Theology of Nature6:31

Episode 88: Theology of Nature: Examples of Reformation5:03

Episode 89: Conclusion to Barbour’s Model. Toward a Working Model of Science & Religion (Lamoureux)7:36

Hermeneutics 8: Scope of Cognitive Competence14:53

Hermeneutics 9: Historical Criticism6:20

Rencontrer les enseignants

Denis Lamoureux
Associate Professor
St. Joseph's College

Episode 79.

Continuing with our excursus,

it's reasonable to ask the question what is the purpose of chance in the Creation?

One answer is that it offers an element of divine hiddenness.

This is a well known theological concept termed Deus Absconditus.

This is Latin for, the God who hides.

Some theologians suggest that it's important for

God to be somewhat hidden from us.

Because this offers a non-coercive environment for free will and

the development of faith.

Later in the course, we will further develop this theological notion

of divine hiddenness, because it is important in science and religion.

The last example of the scientific materialist is E.O. Wilson.

He is a Harvard professor and the father of social biology, or

evolutionary psychology.

For Wilson, religion is nothing but a survival behavior of the human species.

This religious inclination was chosen by natural selection.

And the tribes with this religious behavior were the fittest.

And they out competed those without it.

Consequently, Wilson believes that the brain was hardwired for God.

In this way, God exists only in the brain.

Quote 27 summarizes E.O. Wilson's position.

He writes, the ultimate question, do religion and

moral reasoning also have a biological origin?

Are they the products of evolution?

So stated,

the meaning of spiritual authority breaks into two competing possibilities,

two competing hypotheses that now appear susceptible to empirical testing.

Either number one, humanity is guided by moral principles that were formulated

outside human existence.

In other words, by divine will or natural law.

Or else number two, humanity has evolved these principles on its own during

its long genetic and cultural history.

The, and I'm going to qualify this, the metaphysical,

naturalistic hypothesis arising from scientific knowledge holds that

the powerful emotions of religious experience are entirely neurobiological.

That they evolved as part of the programmed activity of the brain,

favoring survival of the tribe and the individual.

By this point in the course,

I'm sure you've identified a serious problem with E.O. Wilson's argument.

He is trapped in a deep ditch dichotomy.

Note the terminology in his passage, two competing possibilities,

two competing hypotheses, and also his either/or type thinking.

Yet at the same time, for religious believers like me,

Wilson is offering an admission that everyone has a religious impulse.

And as we saw previously,

we have confirmation of this because 90% of people believe in teleology.

E.O. Wilson's dichotomous approach to religion inspires me to offer another

excursus.

Which is entitled The 3rd Hypothesis,

Evolutionary Psychology and Evolutionary Creation.

From this perspective, why can't there be a middle ground position,

in which God created, through evolution, that is a teleological evolution,

a set of neurons that are sensitive to him and spiritual realities,

like moral revelation in our conscience and intelligent design in nature?

To explain this third approach, here are a couple analogies.

First, God created through evolution, optic neurons, for

seeing the physical world.

Similarly, God created through evolution,

what we could call God neurons, for seeing the spiritual world.

From this evolutionary creationist perspective of evolutionary psychology,

we can now offer an explanation for the origin of general revelation.

Which we dealt with earlier in the course on page two of the handouts.

Therefore, God's evolutionary hardwiring is behind natural revelation and

intelligent design, and also moral revelation.

Using a second analogy, we have the freedom to close our physical eyes and

not see the physical world.

We also have the freedom to close our spiritual eyes and

not see the spiritual world.

Here are a couple of questions you can ponder regarding intelligent design and

evolutionary psychology from the perspective of evolutionary creation.

Has your brain been built to see the beauty, complexity, and

functionality in nature as reflections of the design of an intelligent designer?

Or to be even more specific, have you been

hardwired by God through evolution, so that you can find him?

End of episode.

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