GROWING UP AMID THE RELIGION AND SCIENCE AFFAIR: A PERSPECTIVE FROM INDOLOGY.

This article identifies the tropes of 'maturity' and 'immaturity' in the dialogue between religion and science. On both sides of the aisle, authors charge, either directly or indirectly, that their dissenting interlocutors are not mature enough to see the value of their respective positions. Such ac...

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Publicado en:Zygon: Journal of Religion & Science Vol. 47; no. 3; pp. 589 - 608
Autor principal: Ellis, Thomas B.
Formato: Artículo
Publicado: Open Library of Humanities Sep2012
Materias:
Acceso en línea:Ver este registro en EBSCOhost
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      dt: Sep2012
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        10.1111/j.1467-9744.2012.01276.x
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        atl: GROWING UP AMID THE RELIGION AND SCIENCE AFFAIR: A PERSPECTIVE FROM INDOLOGY.
      aug:
        au: Ellis, Thomas B.
        affil: Thomas B. Ellis is an Associate Professor of South Asian Religions and Philosophies, Department of Philosophy and Religion, Appalachian State University, Boone, NC 28608, USA
      su:
        Religion & science
        Hinduism
        Supernatural theology
        Yoga
        Natural history
      sug:
        subj:
          Religion & science
          Hinduism
          Supernatural theology
          Yoga
          Natural history
      keyword:
        cognitive science
        naturalism
        religious experience
        Sākhya‐Yoga
        Sākhya-Yoga
        strong agnosticism
        yogic perception
      ab: This article identifies the tropes of 'maturity' and 'immaturity' in the dialogue between religion and science. On both sides of the aisle, authors charge, either directly or indirectly, that their dissenting interlocutors are not mature enough to see the value of their respective positions. Such accusations have recently emerged in discussions pertaining to Hindu theology, Indology, and science. Those who dismiss the substance dualism of Hindu yoga, according to Jonathan B. Edelmann, evince immaturity. Appeals to Hindu yoga are yet one more appeal to religious experience. Indeed, what we find in Edelmann's text is an appeal to appreciate the private, unverifiable-or falsifiable, for that matter-'insights' of Hindu yogis. Yogic experience is interminably steeped in motivated perception and confirmation bias. There is simply no good evidence or rational argument to take yogic claims seriously. Insofar as that is the case, Indology must achieve consilience with the natural and human sciences, remaining thereby reductive of such supernatural claims.
      pubtype: Academic Journal
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    language: English
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