This is the first major response to the challenge of neuroscience to religion. It considers eastern forms of religious experience as well as Christian viewpoints and challenges the idea of a mind identical to, or a by-product of, brain activity. It explores religion as inner experience of the Transcendent, and suggests a modern spirituality.

This is the first major response to the challenge of neuroscience to religion. It considers eastern forms of religious experience as well as Christian viewpoints and challenges the idea of a mind identical to, or a by-product of, brain activity. It explores religion as inner experience of the Transcendent, and suggests a modern spirituality.

Consider the complexity of a living cell after 3.8 billion years of evolution. Is it more awesome to suppose that a transcendent God fashioned the cell at a stroke, or to realize that it evolved with no Almighty Hand, but arose on its own in the c...

In recent years a noticeable trend toward harmonizing the distinct worldviews of science and religion has become increasingly popular. Despite marked public interest, many leading scientists remain skeptical that there is much common ground between scientific knowledge and religious belief. Indeed, they are often antagonistic. Can an accommodation be reached after centuries of conflict? In this stimulating collection of articles on the subject, Paul Kurtz, with the assistance of Barry Karr and Ranjit Sandhu, have assembled the thoughts of scientists from various disciplines. Among the distinguished contributors are Sir Arthur C. Clarke (author of 2001: A Space Odyssey, and numerous other works of science fiction); Nobel Prize Laureate Steven Weinberg (professor of physics at the University of Texas at Austin); Neil deGrasse Tyson (Princeton University astrophysicist and director of the Hayden Planetarium); James Lovelock (creator of the Gaia hypothesis); Kendrick Frazier (editor of the Skeptical Inquirer); Steven Pinker (professor of psychology at MIT); Richard Dawkins (zoologist at Oxford University); Eugenie Scott (physical anthropologist and executive director of the National Center for Science Education); Owen Gingerich (professor of astronomy at Harvard University); Martin Gardner (prolific popular science writer); the late Richard Feynman (Nobel Prize-winning physicist) and Stephen Jay Gould (professor of geology at Harvard University); and many other eminent scientists and scholars. Among the topics discussed are the Big Bang and the origin of the universe, intelligent design and creationism versus evolution, the nature of the "soul," near-death experiences, communication with the dead, why people do or do not believe in God, and the relationship between religion and ethics.

How we feel is as vital to our survival as how we think. This claim, based on the premise that emotions are largely adaptive, serves as the organizing theme of Why We Need Religion. This book is a novel pathway in a well-trodden field of religious studies and philosophy of religion. Stephen Asma argues that, like art, religion has direct access to our emotional lives in ways that science does not. Yes, science can give us emotional feelings of wonder and the sublime--we can feel the sacred depths of nature--but there are many forms of human suffering and vulnerability that are beyond the reach of help from science. Different emotional stresses require different kinds of rescue. Unlike secular authors who praise religion's ethical and civilizing function, Asma argues that its core value lies in its emotionally therapeutic power. No theorist of religion has failed to notice the importance of emotions in spiritual and ritual life, but truly systematic research has only recently delivered concrete data on the neurology, psychology, and anthropology of the emotional systems. This very recent "affective turn" has begun to map out a powerful territory of embodied cognition. Why We Need Religion incorporates new data from these affective sciences into the philosophy of religion. It goes on to describe the way in which religion manages those systems--rage, play, lust, care, grief, and so on. Finally, it argues that religion is still the best cultural apparatus for doing this adaptive work. In short, the book is a Darwinian defense of religious emotions and the cultural systems that manage them.

A philosopher and a biologist offer a textbook to be used alone or with other texts in an ethical theory course that focuses on issues raised by genetic engineering. Students are expected to have at least some familiarity with both biology and philosophy.

The Innovative Uses of Genetic Science in Human Medicine and health promotion are now provoking new ethical and religious concerns as well as raising hopes. As the public becomes increasingly aware of the scientific discoveries in the field of genetics - discoveries that appear at once promising and problematic - people are also beginning to ask important fundamental questions: What does this biological revolution have to do with religious beliefs and ethics? How should Christians interpret its significance? Drawing from the work of 260 scientific, medical, and religious professionals who met to discuss genetic research under the auspices of the nation's Human Genome Project in 1990 and 1992, J. Robert Nelson fairly and expertly probes such pressing topics as genetic counseling, prenatal diagnosis, the treatment of inherited diseases, and the temptation to seek eugenic improvements of human nature and capabilities. Religious critiques by leading experts from Jewish, Christian, and other traditions also help to explain the two sides of human genetic science: the possibilities for good and the dangers of abuse.