By Nancy Pearcey
"I examine The Soul of technological know-how to be a most important ebook which, in our clinical age, can be required analyzing for all pondering Christians and all working towards scientists. The authors reveal how the flowering of recent technological know-how depended upon the Judeo-Christian worldview of the lifestyles of a true actual contingent universe, created and held in being by means of an all-powerful own God, with guy having the features of rationality and creativity, and therefore being in a position to investigating it. Pearcey and Thaxton make very good use of analogies to explain tricky recommendations, and the readability in their motives for the nonspecialist, for instance, of Einstein's relativity theories or of the informational content material of DNA and its results for theories of prebiotic evolution, are relatively remarkable, on my own making the quantity worthy purchasing." --Dr. David Shotton, Lecturer in cellphone Biology, division of Zoology, collage of Oxford "Pearcey and Thaxton exhibit that the alliance among atheism and technology is a brief aberration and that, faraway from being inimical to technological know-how, Christian theism has performed and may proceed to play a major position within the progress of clinical knowing. This incredible booklet merits huge readership." --Phillip E. Johnson, collage of California, Berkeley "This e-book will be an exceptional textual content for classes on technology and faith, and it may be learn by way of all Christians drawn to the connection among technological know-how and their theological commitments." --J.P. Moreland, Professor of Philosophy, Talbot college of Theology, Biola college
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Extra info for The Soul of Science: Christian Faith and Natural Philosophy (Turning Point Christian Worldview Series)
To his surprise, he discovered much of scientific value in the late Middle Ages. Duhem found, for example, that Jean Buridan (1300–1360) and Nicole Oresme (+1382) had anticipated Galileo in their physical theories. Yet they had never been credited for it. ”24 The simplistic demarcation of the Middle Ages as a time of intellectual and cultural desolation turned out to be grossly inaccurate. Today historians treat the ideas of the Middle Ages seriously as the base from which the “new science” sprang—and not only the ideas of the Middle Ages but of earlier periods as well.
In the sixteenth and seventeenth centuries, art was treated as emblematic or symbolic. To see creation as a work of art therefore meant treating it as “an intricate language of metaphors, symbols, and emblems”9—a code which, properly interpreted, would unlock the secrets of nature. Reading the clues built by God into creation was a matter of mystical insight more than logical reasoning. Neo-Platonism had its roots in the third century when Plotinus blended various streams of Greek thought into a unified philosophy.
Xi-xiii. Kuhn refers to what we are calling the idealist method as the “hermeneutic” method. This complete inadequacy of Aristotelian physics puzzled Kuhn. In dealing with other subjects, Aristotle was an astute observer. He made penetrating studies in biology and politics. Why did his talents of observation fail him so miserably in physics? How did he come up with views that strike the modern mind as absurd? And why were his strange views taken seriously for so many centuries? To answer these questions, Kuhn says, he had to undergo a kind of Gestalt switch—a sudden turn to a whole new way of looking at things.