Articulates a metaphysical position capable of rendering both science and religious experience simultaneously and mutually intelligible.

In this long-awaited book, pre-eminent analytical philosopher Alvin Plantinga argues that the conflict between science and theistic religion is actually superficial, and that at a deeper level they are in concord.

Had evolutionists been in charge, they wouldn't have made the mosquito, planetary orbits would align perfectly, and the human eye would be better designed. But they tend to gloss over their own failed predictions and faulty premises. Naturalists see Darwin's theories as "logical" and that's enough. To think otherwise brands you a heretic to all things wise and rational. Science's Blind Spot takes the reader on an enlightening journey through the ever-evolving theory of evolution. Cornelius G. Hunter goes head-to-head with those who twist textbooks, confuse our children, and reject all challengers before they can even speak. This fascinating, fact-filled resource opens minds to nature in a way that both seeks and sees the intelligent design behind creation's masterpieces.

Can scientific explanation ever make reference to God or the supernatural? The present consensus is no; indeed, a naturalistic stance is usually taken to be a distinguishing feature of modern science. Some would go further still, maintaining that the success of scientific explanation actually provides compelling evidence that there are no supernatural entities, and that true science, from the very beginning, was opposed to religious thinking. Science without God? Rethinking the History of Scientific Naturalism shows that the history of Western science presents us with a more nuanced picture. Beginning with the naturalists of ancient Greece, and proceeding through the middle ages, the scientific revolution, and into the nineteenth century, the contributors examine past ideas about 'nature' and 'the supernatural'. Ranging over different scientific disciplines and historical periods, they show how past thinkers often relied upon theological ideas and presuppositions in their systematic investigations of the world. In addition to providing material that contributes to a history of 'nature' and naturalism, this collection challenges a number of widely held misconceptions about the history of scientific naturalism.

Two countervailing trends mark the intellectual tenor of our age – the spread of naturalistic worldviews and religious orthodoxies. Advances in biogenetics, brain research, and robotics are clearing the way for the penetration of an objective scientific self-understanding of persons into everyday life. For philosophy, this trend is associated with the challenge of scientific naturalism. At the same time, we are witnessing an unexpected revitalization of religious traditions and the politicization of religious communities across the world. From a philosophical perspective, this revival of religious energies poses the challenge of a fundamentalist critique of the principles underlying the modern Wests postmetaphysical understanding of itself. The tension between naturalism and religion is the central theme of this major new book by Jürgen Habermas. On the one hand he argues for an appropriate naturalistic understanding of cultural evolution that does justice to the normative character of the human mind. On the other hand, he calls for an appropriate interpretation of the secularizing effects of a process of social and cultural rationalization increasingly denounced by the champions of religious orthodoxies as a historical development peculiar to the West. These reflections on the enduring importance of religion and the limits of secularism under conditions of postmetaphysical reason set the scene for an extended treatment the political significance of religious tolerance and for a fresh contribution to current debates on cosmopolitanism and a constitution for international society.

Willem Drees argues that religion and morality are to be understood as rooted in our evolutionary past and neurophysiological constitution.

Furthering his contribution to the science and religion debate, David Ray Griffin draws upon the cosmology of Alfred North Whitehead and proposes a radical synthesis between two worldviews sometimes thought wholly incompatible. He argues that the traditions designated by the names "scientific naturalism" and "Christian faith" both embody a great truth--a truth of universal validity and importance--but that both of these truths have been distorted, fueling the conflict between the visions of the scientific and Christian communities. Griffin contends, however, that there is no inherent conflict between science, or even the kind of naturalism that it properly presupposes, and the Christian faith, understood in terms of the primary doctrines of the Christian good news.