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Volumn , Issue , 2009, Pages

The constant fire: Beyond the science vs. religion debate

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EID: 84873574881     PISSN: None     EISSN: None     Source Type: Book    
DOI: None     Document Type: Book
Times cited : (10)

References (211)
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    • This is clearly a male perspective. I am not sure if female scientists have a similar metaphor or perspective.
    • This is clearly a male perspective. I am not sure if female scientists have a similar metaphor or perspective.
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    • Taken from Stephen Jay Gould's excellent essay, in his Leonardo's Mountain of Clams and Diet of Worms (New York: Three Rivers Press
    • Taken from Stephen Jay Gould's excellent essay "Nonoverlapping Magisteria," in his Leonardo's Mountain of Clams and Diet of Worms (New York: Three Rivers Press, 1998), 269.
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    • This was due in part to the eVect of the play, Inherit the Wind (1955), which was later made into a popular Wlm (1960). See Edward J. Larson, Summer for the Gods: The Scopes Trial and America's Continuing Debate over Science and Religion (New York: Basic Books
    • This was due in part to the eVect of the play, Inherit the Wind (1955), which was later made into a popular Wlm (1960). See Edward J. Larson, Summer for the Gods: The Scopes Trial and America's Continuing Debate over Science and Religion (New York: Basic Books, 1997).
    • (1997)
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    • Earth is now known to be approximately 5 billion years old.
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    • See, for example, John Rennie, "15 Answers to Creationist Nonsense," Scientific American, June 2002.
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    • Larry Witham, The Measure of God (San Francisco: HarperCollins, 2005). I have drawn liberally from Witham's description of William James and his GiVord Lecture.
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    • The Varieties of Religious Experience
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    • Varieties, xix. This quote is from the introduction to the Penguin edition by Martin E. Marty.
    • James, Varieties, xix. This quote is from the introduction to the Penguin edition by Martin E. Marty.
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    • The neurology of religious experience has become a domain of research, as discussed in chapter 2. See, for example, R. Joseph, ed., NeuroTheology: Brain, Science, Spirituality, Religious Experience (San Jose, Calif.: University Press
    • The neurology of religious experience has become a domain of research, as discussed in chapter 2. See, for example, R. Joseph, ed., NeuroTheology: Brain, Science, Spirituality, Religious Experience (San Jose, Calif.: University Press, 2003).
    • (2003)
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    • Varieties
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    • Varieties
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    • Varieties
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    • Religious Experience
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    • The Idea of the Holy
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    • Whole Lotta Love
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    • Of course, the case can be made that "Whole Lotta Love" is a direct encounter with God.
  • 70
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    • Religious Experience
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  • 71
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    • Religious Experience
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    • Religious Experience
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  • 73
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    • The Sacred and the Profane
    • Encyclopedia of Religion, edited by Mircea Eliade (New York: Macmillan
    • Carsten Colpe, "The Sacred and the Profane," in Encyclopedia of Religion, edited by Mircea Eliade (New York: Macmillan, 1987), 12:511.
    • (1987) , vol.12 , pp. 511
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    • The Sacred and the Profane
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    • The Sacred and the Profane: The Nature of Religion
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    • Mircea Eliade, The Sacred and the Profane: The Nature of Religion (New York: Harcourt Brace, 1959), 8.
    • (1959) , pp. 8
    • Eliade, M.1
  • 76
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    • Sacred and Profane
    • my emphasis.
    • Eliade, Sacred and Profane, 10; my emphasis.
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    • Sacred and Profane
    • Eliade, Sacred and Profane, 10.
    • Eliade, M.1
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    • Sacred and Profane
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    • Sacred and Profane
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    • A Siberian Connection
    • accessed September 19, For a description of Khanty practices, see Peter Jordan, Material Culture and Sacred Landscape: The Anthropology of the Siberian Khanty (New York: Rowman Altamira, 2003).
    • Andrew Wiget, "A Siberian Connection," www.nmsu.edu/~english/hc/hcsiberia.html; accessed September 19, 2007. For a description of Khanty practices, see Peter Jordan, Material Culture and Sacred Landscape: The Anthropology of the Siberian Khanty (New York: Rowman Altamira, 2003).
    • (2007)
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    • Sacred and Profane
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    • Sacred and Profane
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    • The Sacred Depth of Nature
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    • Ursula Goodenough, The Sacred Depth of Nature (New York: Oxford University Press, 1998), 12.
    • (1998) , pp. 12
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  • 84
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    • The Historical Development of Quantum Mechanics
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    • (2001) , pp. 36
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    • My description of Pauli's life comes from two sources: Charles P. Enz, No Time to Be Brief, (New York: Oxford University Press, 2002); and the introduction to Atom and Archetype: The Pauli/Jung Letters, 1932-1958, edited by C. A. Mier (Princeton: Princeton University Press
    • My description of Pauli's life comes from two sources: Charles P. Enz, No Time to Be Brief (New York: Oxford University Press, 2002); and the introduction to Atom and Archetype: The Pauli/Jung Letters, 1932-1958, edited by C. A. Mier (Princeton: Princeton University Press, 2001).
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    • No Time to Be Brief
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    • Psychology and Alchemy
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    • Carl Jung, Psychology and Alchemy (Princeton: Princeton University Press, 1980).
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    • Religious Naturalism DeWned
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    • Ursula Goodenough, "Religious Naturalism DeWned," http://religiousnaturalism.org/defs.html. Accessed September 10, 2006.
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    • Myth for Moderns: Erwin Ramsdell Goodenough and Religious Studies in America
    • (London: Scarecrow Press
    • Elenor Bustin Mattes, Myth for Moderns: Erwin Ramsdell Goodenough and Religious Studies in America, 1938-1955 (London: Scarecrow Press, 1997).
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    • The Sacred Depth of Nature
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    • Ursula Goodenough, The Sacred Depth of Nature (New York: Oxford University Press, 1998), 10.
    • (1998) , pp. 10
    • Goodenough, U.1
  • 91
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    • Myth for Moderns
    • my emphasis.
    • Mattes, Myth for Moderns, 11; my emphasis.
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    • Much of this section comes from Karen Armstrong, A Short History of Myth, (New York: Canongate, Note that Armstrong draws on Eliade quite heavily in her telling of the way myths changed during the course of the evolution of human culture.
    • Much of this section comes from Karen Armstrong, A Short History of Myth (New York: Canongate, 2005). Note that Armstrong draws on Eliade quite heavily in her telling of the way myths changed during the course of the evolution of human culture.
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    • One of my favorite advanced textbooks on general relativity is Sean Carroll, Spacetime and Geometry: An Introduction to General Relativity (New York: Addison-Wesley
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    • Actually they understood enough to push back to a few millionths of a second after the Big Bang, but I begin the story later. See Steven Weinberg, The First Three Minutes: A Modern View of the Origin of the Universe (New York: Basic Books, 1993).
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    • The proton is the nucleus of the hydrogen atom. It does not count since thermonuclear fusion is not required to create a proton.
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    • Cosmological Inflation and Large Scale Structure
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    • Just Six Numbers: The Deep Forces That Shape the Universe
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    • It is not just the temperature but the way the temperature varies in CMB that was too uniform.
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    • I adapted my telling of this myth from Stephanie Dalley, Myths from Mesopotamia
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    • I adapted my telling of this myth from Stephanie Dalley, Myths from Mesopotamia (Oxford: Oxford University Press, 1998).
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    • in Scientific American
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    • The current state of the global model eVort can be found in the latest executive summary of the IPCC preports or the detailed reviews created by the IPCC process. See Intergovernmental Panel on Climate Change, Accessed June 19
    • The current state of the global model eVort can be found in the latest executive summary of the IPCC preports or the detailed reviews created by the IPCC process. See Intergovernmental Panel on Climate Change, www.ipcc.ch/.ch/. Accessed June 19, 2007.
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    • We now know this conclusion is incorrect. Graeme Hunter, Vital Forces: The Discovery of the Molecular Basis of Life (San Diego: Elsevier
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    • (2000)
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    • The Psychology of the Child Archetype; quoted in Alan Dundes, Sacred Narratives
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* 이 정보는 Elsevier사의 SCOPUS DB에서 KISTI가 분석하여 추출한 것입니다.