Go Dembski, a philosopher/mathematician who has been an important theorist for the intelligent design movement, handles a wide range of questions and objections that should give both fans and detractors of ID plenty to chew on. The book's timing is appropriate; it is only in the past few years that ID, initially dismissed by some scientists as "creationism in a cheap tuxedo," has also begun to attract a more sophisticated brand of criticism. These critiques come not only from evolutionary biologists and philosophers of biology, but also from Christian theologians who have made peace with Darwinian evolution. While most of the core arguments of this book will be familiar to readers of the ID literature, they are presented here in (if one may say so) more highly evolved form: explanations are clearer, objections are borne more patiently, distinctions and concessions are artfully made. ~ Publishers Weekly
Go Nineteen experts trained in mathematics, mechanical engineering, philosophy, astrophysics, ecology, evolutionary biology, and other disciplines challenge the reigning ideology of materialistic naturalism on both scientific and philosophical grounds, as they press their case for a radical thinking of established evolutionary assumptions. ~ Synopsis
Go I consider The Soul of Science to be a most significant book which, in our scientific age, should be required reading for all thinking Christians and all practicing scientists. The authors demonstrate how the flowering of modern science depended upon the Judeo-Christian worldview of the existence of a real physical contingent universe, created and held in being by an omnipotent personal God, with man having the capabilities of rationality and creativity, and thus being capable of investigating it. Pearcey and Thaxton make excellent use of analogies to elucidate difficult concepts, and the clarity of their explanations for the nonspecialist, for example, of Einstein's relativity theories or of the informational content of DNA and its consequences for theories of prebiotic evolution, are quite exceptional, alone making the volume worth purchasing." ~ Dr. David Shotton, Lecturer in Cell Biology, Department of Zoology, University of Oxford
Go Usually, even a non-Christian knows something about the earth, the heavens, and the other elements of this world, about the motion and orbit of the stars and even their size and relative positions, about the predictable eclipses of the sun and moon, the cycles of the years and the seasons, about the kinds of animals, shrubs, stones, and so forth, and this knowledge he holds as certain from reason and experience. Now it is a disgraceful and dangerous thing for an infidel to hear a Christian, presumably giving the meaning of Holy Scripture, talking nonsense on these topics; and we should take all means to prevent such an embarrassing situation, in which people show up vast ignorance in a Christian and laugh it to scorn.
Go Charles Darwin's theory of life's evolution through natural selection and random mutation fails to account for the origin of astonishingly complex biomolecular systems, argues Behe, associate professor of biochemistry at Lehigh University. In this spirited, witty critique of neo-Darwinian thinking, he focuses on five phenomena: blood clotting; cilia, oar-like bundles of fibers; the human immune system; transport of materials within the cell; and the synthesis of nucleotides, building blocks of DNA. In each case, he finds systems that are irreducibly complex?no gradual, step-by-step, Darwinian route led to their creation. As an alternative explanation, Behe infers that complex biochemical systems (i.e., life) were designed by an intelligent agent, whether God, extraterrestrials or a universal force. He notes that Francis Crick, co-discoverer of DNA's double-helix structure, proposed that life began when aliens from another planet sent a rocket ship containing spores to seed Earth. Perhaps Behe's plea for incorporating a "theory of intelligent design" into mainstream biology will spark interest. ~ Publishers Weekly
Go Are there viable pathways from nature to God? Natural theology is making a comeback, stimulated as much by scientific advance as by theological and philosophical reflection. There is a growing realization that the sciences raise questions that transcend their capacity to answer them — above all, the question of the existence of God. So how can Christian theology relate to these new developments? In this landmark work, based on his 2009 Gifford lectures, Alister McGrath examines the apparent “fine-tuning” of the universe and its significance for natural theology. Exploring a wide range of physical and biological phenomena and drawing on the latest research in biochemistry and evolutionary biology, McGrath outlines our new understanding of the natural world and discusses its implications for traditional debates about the existence of God. The celebrated Gifford Lectures have long been recognized as making landmark contributions to the discussion of natural theology. A Fine-Tuned Universe will contribute significantly to that discussion by developing a rich Trinitarian approach to natural theology that allows deep engagement with the intellectual and moral complexities of the natural world. It will be essential reading to those looking for a rigorous engagement between science and the Christian faith. ~ Product Description
Go God does not play dice with the universe. He plays Scrabble." Part One gives an introduction to design and shows how modernity — science in the last two centuries — has undermined our intuition of this truth. The second and central part of the book examines "the philosophical and scientific basis for intelligent design." The final part shows how "science and theology relate coherently and how intelligent design establishes the crucial link between the two." This suggests that Dembski is not simply rejecting Darwin and naturalism on fundamentalist or biblical grounds. While grounded in faith, he wishes to show how "God's design is accessible to scientific inquiry."
Go If we see a house ... we conclude, with the greatest certainty, that it had an architect or builder; because this is precisely that species of effect, which we have experienced to proceed from that species of cause. But surely you will not affirm, that the universe bears such a resemblance to a house, that we can with the same certainty infer a similar cause, or that the analogy is here entire and perfect. The dissimilitude is so striking, that the utmost you can here pretend to is a guess, a conjecture, a presumption concerning a similar cause; and how that pretension will be received in the world, I leave you to consider.
Go As a religiously adrift young adult in the 1960s, Pearcey found her way to the Swiss retreat, and the intellectually rigorous faith, of the Calvinist maverick Francis Schaeffer. This book continues the Schaeffer-inspired project that Pearcey and Chuck Colson began in How Now Shall We Live? — awakening evangelical Christians to the need for a Christian "worldview," which Pearcey defines as "a biblically informed perspective on all reality." Pearcey gives credibly argued perspectives on everything from Rousseau's rebellion against the Enlightenment, to the roots of feminism, to the spiritual poverty of celebrity-driven Christianity. She also provides a layperson's guide to the history of America's anti-intellectual strain of evangelicalism. ~ Publishers Weekly
Go When it is asked what we ought to believe in matters of religion, the answer is not to be sought in the exploration of the nature of things, after the manner of those whom the Greeks called "physicists". Nor should we be dismayed if Christians are ignorant about the properties and the numbers of the basic elements of nature, or about the motion, order, and deviations of the stars, the map of the heavens, the kinds and nature of animals, plants, stones, springs, rivers, and mountains; about the divisions of space and time, about the signs of impending storms, and the myriad other things which these "physicists" have come to understand, or think they have. For even these men, gifted with such superior insight, with their ardor in study and their abundant leisure, exploring some of these matters by human conjecture and others through historical inquiry, have not yet learned everything there is to know. For the Christian it is enough to believe that the cause of all created things, whether in heaven or on earth, whether visible or invisible, is nothing other than the goodness of the Creator, who is the one and the true God.
Go At age 97, Ernst Mayr is one of the most influential scientists of the 20th century, and here he delivers yet another valuable addition to the field of evolutionary theory. Mayr, who was also a curator at the American Museum of Natural History for two decades, guides lay readers through evolutionary thought from the book of Genesis and creationist theory through Darwin's theories and "soft" evolution and on to more contemporary, inclusive concepts. He takes readers on a whirlwind voyage from the scala naturae (the Great Chain of Being, in which everything in the world was accorded a position in a developmental hierarchy) to Mayr's own work, which builds on Darwinian theory and environmental factors. No one but Mayr could explain evolution so well, and though the text is peppered with many scientific terms, overall the author is triumphant in his goal to teach "first and foremost... biologist or not, [anyone] who simply wants to know more about evolution." While many authors suggest their tomes are the authoritative source, Mayr remains humble, reminding readers that "many details remain controversial." And the combination of his expertise, his elegant prose and the sheer pleasure of so many enthralling facts (the 145-million-year-old Archaeopteryx is a near perfect link between reptiles and birds, for example) means that studying the fossil record has rarely been so absorbing. Appendixes answer FAQs and respond to various objections to evolutionary theory, while a glossary offers entries from acoelomate to zygote. ~ Publishers Weekly
Go In this provocative book, evolutionist Denis O. Lamoureux — a charismatic evangelical Christian who holds PhD degrees in both theology and biology — challenges some of Johnson's ideas about how Christians ought to respond to theories of biological evolution. Johnson, in turn, responds to his criticisms. The debate is assessed by several scientists, including well known contributors to the origins debate: Michael Behe, Michael Denton and Howard Van Till. Rikki E. Watts and Loren Wilkinson conclude the book by offering biblical and theological insights to the discussion.
Go Hence modernity’s first great attempt to define itself: an 'age of reason' emerging from and overthrowing an 'age of faith'. Behind this definition lay a simple but thoroughly enchanting tale. Once upon a time, it went, Western humanity was the cosseted and incurious ward of Mother Church; during this, the age of faith, culture stagnated, science languished, wars of religion were routinely waged, witches were burned by inquisitors, and Western humanity labored in brutish subjugation to dogma. All was darkness. ¶ Then, in the wake of the ‘wars of religion’ that had torn Christendom apart, came the full flowing of the Enlightenment and with it the reign of reason and progress. The secular nation-state arose, reduced religion to an establishment of the state and thereby rescued Western humanity from the blood-steeped intolerance of religion. ¶ This is, as I say, a simple and enchanting tale, easily followed and utterly captivating in its explanatory tidiness; its sole defect is that it happens to be false in every identifiable detail. This tale of the birth of the modern world has largely disappeared from respectable academic literature and survives now principally at the level of folklore, 'intellectual journalism,' and vulgar legend.
Go Reflective Knowledge argues for a reflective virtue epistemology based on a kind of virtuous circularity that may be found explicitly or just below the surface in the epistemological writings of Descartes, Moore, and now Davidson, who on Sosa's reading also relies crucially on an assumption of virtuous circularity. Along the way various lines of objection are explored. In Part One Sosa considers historical alternatives to the view developed in Part II. He begins with G.E. Moore's legendary proof, and the epistemology that lies behind it. That leads to classical foundationalism, a more general position encompassing the indirect realism advocated by Moore. Next he turns to the quietist naturalism found in David Hume, Ludwig Wittgenstein, and P.F. Strawson. After that comes Thomas Reid's commonsense alternative. A quite different option is the subtle and complex epistemology developed by Wilfrid Sellars over the course of a long career. Finally, Part I concludes with a study of Donald Davidson's distinctive form of epistemology naturalized (as Sosa argues). The second part of the book presents an alternative beyond the historical positions of Part I, one that defends a virtue epistemology combined with epistemic circularity. This alternative retains elements of the earlier approaches, while discarding what was found wanting in them.
Go In his characteristically erudite yet engaging fashion, Taylor, winner of the 2007 Templeton Prize, takes up where he left off in his magnificent Sources of the Self (1989) as he brilliantly traces the emergence of secularity and the processes of secularization in the modern age. Challenging the idea that the secular takes hold in a world where religion is experienced as a loss or where religions are subtracted from the culture, Taylor discovers the secular emerging in the midst of the religious. The Protestant Reformation, with its emphasis on breaking down the invidious political structures of the Catholic Church, provides the starting point down the road to the secular age. Taylor sweeps grandly and magisterially through the 18th and 19th centuries as he recreates the history of secularism and its parallel challenges to religion. He concludes that a focus on the religious has never been lost in Western culture, but that it is one among many stories striving for acceptance. Taylor's examination of the rise of unbelief in the 19th century is alone worth the price of the book and offers an essential reminder that the Victorian age, more than the Enlightenment, dominates our present view of the meanings of secularity. Taylor's inspired combination of philosophy and history sparkles in this must-read virtuoso performance.
Go When we affirm (or deny) that someone knows something, we are making a value judgment of sorts — we are claiming that there is something superior (or inferior) about that person's opinion, or their evidence, or perhaps about them. A central task of the theory of knowledge is to investigate the sort of evaluation at issue. This is the first book to make 'epistemic normativity,' or the normative dimension of knowledge and knowledge ascriptions, its central focus. John Greco argues that knowledge is a kind of achievement, as opposed to mere lucky success. This locates knowledge within a broader, familiar normative domain. By reflecting on our thinking and practices in this domain, it is argued, we gain insight into what knowledge is and what kind of value it has for us.
Go If you've never heard the term "post-Darwinian," welcome to the world of thinkers who reject evolutionary theory and its reliance on the notion of chance (i.e. "random mutation"). In this provocative volume, biologists, mathematicians and physicists as well as theologians and other intellectuals — many affiliated with the Discovery Institute, which espouses the concept of intelligent design — argue, as editor Dembski writes, that "the preponderance of evidence goes against Darwinism." The contributors invoke mathematics and statistics to support their theory that an "intelligent cause is necessary to explain at least some of the diversity of life." In other words, the degree of diversity and complexity in life forms implies the need for an intelligent designer. The nature and identity of this designer is not discussed by all the writers; others call this intelligence God. ~ Publishers Weekly
Go At the beginning of the twenty-first century, we look out at an utterly different world from that envisioned by the science of the late nineteenth century. It is a world charged with design, a cosmos that points beyond itself to a transcendent and intelligent cause. But the word is not out! On the contrary, the materialistic definition of science inherited from the nineteenth century still prevents us from considering this new evidence. The problem is so acute that some scientists are willing to posit an infinite panoply of unobservable universes, just to explain away the fine tuning in our universe... ¶ The materialistic definition of science is no mere philosophical trifle. It dictates what may be discussed, funded and published, at least within official circles. This cultural and institutional power makes materialistic science look like an unyielding structure, extending invincibly into the clouds like Jack's Beanstalk. But if the evidence is as I have described it, then that monolith must surely have its weak spots. So it must and does, just where it doesn't fit the natural world.
Go Citing inspiration from Quintilian's maxim, "Write not so that you can be understood but so that you cannot be misunderstood," Dembski and Kushiner have assembled a collection of judicious and eloquent essays representing the often-misunderstood intelligent design movement. Contributors include prominent Darwin-doubters Phillip Johnson, Michael Behe and Stephen Meyer, together with a stable of scientists and philosophers associated with the Discovery Institute's Center for the Renewal of Science and Culture, which Meyer directs. Part I of the collection focuses on introducing intelligent design concepts and addressing general philosophical objections; Part II (composing about two-thirds of the book) includes more technical issues and examples of how design comes into play in scientific subfields such as cosmology, developmental biology and information theory. This collection reflects a maturing movement that is aware of its critics, more focused in its goals and mindful of the need to communicate its message to a nonspecialist audience even as it appeals for a hearing in the scientific community. ~ Publishers Weekly
Go In contemporary particle physics, objects without mass are posited with primitive charges or spins, which are presumed to be the basic foundations for explaining more complex events. Positing a basic power, terrestrial or divine, is not, ipso facto, explanatorily empty. ... In the sciences, we may well claim that with respect to any explanation, further questions can be asked of it, but this is not the same thing as claiming that science does not or cannot posit basic powers and accounts that are not themselves explained by further powers or scientific accounts. If the sciences can allow that subatomic particles have basic powers, it is hard to see how we can rule out that intentional agents have basic powers.
Go More disturbing than this wilful and self-indulgent use of language was the dismissal of the author as the creator of the work and the denial of objective status to the text. The author gave place to the reader, on the ground that the text has no existence as 'an object exterior to the psyche and history of the man who interprets it'. Since the reader may be any and every reader from now to the end of time, texts were to be regarded as susceptible of an infinite number of meanings, and, since no criteria were proposed by which any meaning could be rejected or accepted, were in fact meaningless. The critic, therefore, regarding it as impossible to fulfill what has always been regarded as his prime duty — to illuminate the author's meaning, now declared to be totally irrecoverable — created meanings within the void (le vide) of the text, or, to put it another way, imported meanings into a text that had no determinate meaning of its own.
Go Anyone who is interested in science should be well aware of its philosophical underpinnings. Moreland's book is an excellent place to find such understanding. Though this title is out of print, it is well worth tracking down a used copy. ~ Afterall.net "Moreland has undertaken to give Christians a clear-eyed conception of science that does its legitimate authority full justice but is sharply resistant to contemporary tendencies to take that authority as ultimate, global, and autonomous.... Christianity and the Nature of Science is a nice piece of work.... I can recommend the book very highly." ~ Del Ratzsch
Go When The Universe Next Door was first introduced nearly thirty years ago, it set the standard for a clear, readable introduction to worldviews. In concise, easily understood prose, James W. Sire explained the basics of theism, deism, naturalism, nihilism, existentialism, Eastern monism and the new consciousness. The second edition was updated and expanded to include sections on Marxism and secular humanism, as well as a completely reworked chapter on what is now widely known as New Age philosophy rather than new consciousness. And the third edition offered further updating and revisions, including a thoroughly revised chapter on New Age philosophy and, perhaps most importantly, a new chapter on postmodernism. Now the fourth edition refines the definition of worldview itself, incorporating Sire's thinking and teaching during the past decade. The Universe Next Door has been translated into several languages and has been used as a text at over one hundred colleges and universities in courses ranging from apologetics and world religions to history and English literature. With the publication of the fourth edition, this book will continue to aid students, teachers and anyone who wants to understand the variety of worldviews that compete with Christianity for the allegiance of our minds and hearts. ~ Product Description
Go Strobel, whose apologetics titles The Case for Christ and The Case for Faith have enjoyed strong popularity among evangelicals, approaches creation/evolution issues in the same simple and energetic style. The format will be familiar to readers of previous Case books: Strobel visits with scholars and researchers and works each interview into a topical outline. Although Strobel does not interview any "hostile" witnesses, he exposes readers to the work of some major origins researchers (including Jonathan Wells, Stephen Meyer and Michael Behe) and theistic philosophers (including William Lane Craig and J. P. Moreland). Strobel claims no expertise in science or metaphysics, but as an interviewer he makes this an asset, prodding his sources to translate jargon and provide illustrations for their arguments. ~ Publishers Weekly
Go From time to time various writers have told us that we cannot reach any conclusions about the origin or development of the universe, since it is (whether by logic or just in fact) a unique object, the only one of its kind, and rational inquiry can only reach the conclusions about objects which belong to kinds, e.g. it can reach a conclusion about what will happen to this bit of iron, because there are other bits of iron, the behaviour of which can be studied. This objection of course has the surprising, and to most of these writers unwelcome, consequence, that physical cosmology cannot reach justified conclusions about such matters as the size, age, rate of expansion, and density of the universe as a whole (because it is a unique object); and also that physical anthropology cannot reach conclusions about the origin and development of the human race (because, as far as our knowledge goes, it is the only one of its kind). The implausibility of these consequences leads us to doubt the original objection, which is indeed misguided.