A comparison of the cognitive foundations of religion and science and an argument that religion is cognitively natural and that science is cognitively unnatural.
Why study atheism among scientists? -- "Tried and found wanting" : how atheist scientists explain religious transitions -- "I am not like Richard:" modernist atheist scientists -- Ties that bind : culturally religious atheists -- Spiritual atheist scientists -- What atheist scientists think about science -- How atheist scientists approach meaning and morality -- From rhetoric to reality : why religious believers should give atheist scientists a chance.
This book gives a survey of characteristics as well as developmental stages of the Georgian society as it is distilled in its science, religion, and culture.The first chapter discusses the pre-Christian period and acquaints readers with fundamental characteristics of a developed, highly cultured society that existed in the Georgian territory and achieved significant results in agriculture, metallurgy, and political structure together with a long-lasting and intensive connection with the outside world.The second chapter considers the contribution of the Christian religion to the formation of the Georgian nation in early medieval centuries and beyond. This chapter covers in much detail various monasteries and church complexes that existed within the country's territory and outside of it, thus providing a working mechanism for intellectual, spiritual, and educational progress. This chapter also focuses on several important monastic leaders and their contributions.The third chapter describes the Golden Age of Georgia, which begins with the accession to the throne of the Bagrationi dynasty in the 9th century and reaches its peak in 12th and 13th centuries. At this time, simultaneously with the positive political and economic developments inside the country, powerful intellectual processes took place that this chapters covers in full. As an example, numerous translations of secular and religious literature are made, and the masterpiece of the poem "Vepkhistkaosani", written by Shota Rustaveli, was written.The fourth chapter examines the interrelation of the European Renaissance and the Georgian culture. As elsewhere in the world, the Renaissance in Georgia brought a new theoretical premise for creating a new type of civilization. Humanistic values, scientific explanation of facts, and the discovery of modern understanding determined the future of all mankind. Under the influence of this process, Georgian literature, philosophy, and Georgian thinkers took their special place in Georgia as well as in Russia.The last chapter describes the more difficult years of Georgia as it slowly began losing its independence until being fully absorbed - first into the Russian and later into the Soviet - Empires. In the 19th century, despite the deeply mourned loss of statehood, Georgia underwent an intense period of national self-awareness. This internal struggle was followed by a serious result. For a brief period of independence (1918-1921), the national university was opened and thus the foundation was laid for the development of the more modern tendencies of culture and science.Despite being a small part of the socialist world, Georgian people accomplished a great deal in all spheres of public life: educational and research institutions were opened, and literature, art and sport flourished like never before.In 1941, the Georgian Academy of Sciences (since 2008, renamed the National Academy of Science) was established. Today, despite certain post-Soviet difficulties Georgia is firmly building its future as an inherent part of Europe.
Charles Reagan Wilson documents that for over half a century there existed not one, but two civil religions in the United States, the second not dedicated to honoring the American nation. Extensively researched in primary sources, Baptized in Blood is a significant and well-written study of the South’s civil religion, one of two public faiths in America. In his comparison, Wilson finds the Lost Cause offered defeated Southerners a sense of meaning and purpose and special identity as a precarious but distinct culture. Southerners may have abandoned their dream of a separate political nation after Appomattox, but they preserved their cultural identity by blending Christian rhetoric and symbols with the rhetoric and imagery of Confederate tradition. “Civil religion” has been defined as the religious dimension of a people that enables them to understand a historical experience in transcendent terms. In this light, Wilson explores the role of religion in postbellum southern culture and argues that the profound dislocations of Confederate defeat caused southerners to think in religious terms about the meaning of their unique and tragic experience. The defeat in a war deemed by some as religious in nature threw into question the South’s relationship to God; it was interpreted in part as a God-given trial, whereby suffering and pain would lead Southerners to greater virtue and strength and even prepare them for future crusades. From this reflection upon history emerged the civil religion of the Lost Cause. While recent work in southern religious history has focused on the Old South period, Wilson’s timely study adds to our developing understanding of the South after the Civil War. The Lost Cause movement was an organized effort to preserve the memory of the Confederacy. Historians have examined its political, literary, and social aspects, but Wilson uses the concepts of anthropology, sociology, and historiography to unveil the Lost Cause as an authentic expression of religion. The Lost Cause was celebrated and perpetuated with its own rituals, mythology, and theology; as key celebrants of the religion of the Lost Cause, Southern ministers forged it into a religious movement closely related to their own churches. In examining the role of civil religion in the cult of the military, in the New South ideology, and in the spirit of the Lost Cause colleges, as well as in other aspects, Wilson demonstrates effectively how the religion of the Lost Cause became the institutional embodiment of the South’s tragic experience.
This book gives a survey of characteristics as well as developmental stages of the Georgian society as it is distilled in its science, religion, and culture.The first chapter discusses the pre-Christian period and acquaints readers with fundamental characteristics of a developed, highly cultured society that existed in the Georgian territory and achieved significant results in agriculture, metallurgy, and political structure together with a long-lasting and intensive connection with the outside world.The second chapter considers the contribution of the Christian religion to the formation of the Georgian nation in early medieval centuries and beyond. This chapter covers in much detail various monasteries and church complexes that existed within the country's territory and outside of it, thus providing a working mechanism for intellectual, spiritual, and educational progress. This chapter also focuses on several important monastic leaders and their contributions.The third chapter describes the Golden Age of Georgia, which begins with the accession to the throne of the Bagrationi dynasty in the 9th century and reaches its peak in 12th and 13th centuries. At this time, simultaneously with the positive political and economic developments inside the country, powerful intellectual processes took place that this chapters covers in full. As an example, numerous translations of secular and religious literature are made, and the masterpiece of the poem "Vepkhistkaosani", written by Shota Rustaveli, was written.The fourth chapter examines the interrelation of the European Renaissance and the Georgian culture. As elsewhere in the world, the Renaissance in Georgia brought a new theoretical premise for creating a new type of civilization. Humanistic values, scientific explanation of facts, and the discovery of modern understanding determined the future of all mankind. Under the influence of this process, Georgian literature, philosophy, and Georgian thinkers took their special place in Georgia as well as in Russia.The last chapter describes the more difficult years of Georgia as it slowly began losing its independence until being fully absorbed - first into the Russian and later into the Soviet - Empires. In the 19th century, despite the deeply mourned loss of statehood, Georgia underwent an intense period of national self-awareness. This internal struggle was followed by a serious result. For a brief period of independence (1918-1921), the national university was opened and thus the foundation was laid for the development of the more modern tendencies of culture and science.Despite being a small part of the socialist world, Georgian people accomplished a great deal in all spheres of public life: educational and research institutions were opened, and literature, art and sport flourished like never before.In 1941, the Georgian Academy of Sciences (since 2008, renamed the National Academy of Science) was established. Today, despite certain post-Soviet difficulties Georgia is firmly building its future as an inherent part of Europe.
In the decades before the Civil War, Charleston, South Carolina, enjoyed recognition as the center of scientific activity in the South. By 1850, only three other cities in the United States--Philadelphia, Boston, and New York--exceeded Charleston in natural history studies, and the city boasted an excellent museum of natural history. Examining the scientific activities and contributions of John Bachman, Edmund Ravenel, John Edwards Holbrook, Lewis R. Gibbes, Francis S. Holmes, and John McCrady, Lester Stephens uncovers the important achievements of Charleston's circle of naturalists in a region that has conventionally been dismissed as largely devoid of scientific interests. Stephens devotes particular attention to the special problems faced by the Charleston naturalists and to the ways in which their religious and racial beliefs interacted with and shaped their scientific pursuits. In the end, he shows, cultural commitments proved stronger than scientific principles. When the South seceded from the Union in 1861, the members of the Charleston circle placed regional patriotism above science and union and supported the Confederate cause. The ensuing war had a devastating impact on the Charleston naturalists--and on science in the South. The Charleston circle never fully recovered from the blow, and a century would elapse before the South took an equal role in the pursuit of mainstream scientific research.
In the scientific work on the basis of rich factual materials, modern specific literature and new archival documents, a new conception of the Georgian nation and Georgian states historic development are represented from ancient times until the 21st century. Important stages of material and religious culture of Georgian people are reviewed and peculiarities of historic development are elucidated. We must emphasize the devotion of Georgian people towards the Western values (Christian religion, advantage of democratic system, respect towards personal rights of a man and etc., ) and the struggle against totalitarian ideology and antidemocratic system of ruling. In this book, special attention is paid to the fact that the relationship of Georgia and America is building a new Georgia which has been of great importance
This unique encyclopedia explores the historical and contemporary controversies between science and religion. It is designed to offer multicultural and multi-religious views, and provide wide-ranging perspectives. "Science, Religion, and Society" covers all aspects of the religion and science dichotomy, from humanities to social sciences to natural sciences, and includes articles by theologians, religion scholars, physicians, scientists, historians, and psychologists, among others. The first section, General Overviews, contains essays that provide a road map for exploring the major challenges and questions in science and religion. Following this, the Historical Perspectives section grounds these major questions in the past, and demonstrates how they have developed into the six broad areas of contemporary research and discussion that follow. These sections - Creation, the Cosmos, and Origins of the Universe; Ecology, Evolution, and the Natural World; Consciousness, Mind, and the Brain; Healers and Healing; Dying and Death; and Genetics and Religion - organize the questions and research that are the foundation of the enormous interest, and controversy, in science and religion today.
This interdisciplinary volume explores various identities and their expressions in Georgia from the early 19th century to the present. It focuses on memory culture, the politics of history, and the relations between imperial and national traditions. It also addresses political, social, cultural, personal, religious, and gender identities. Individual contributions address the imperial scenarios of Russia’s tsars visiting the Caucasus, Georgian political romanticism, specific aspects of the feminist movement and of pedagogical reform projects before 1917. Others discuss the personality cult of Stalin, the role of the museum built for the Soviet dictator in his hometown Gori, and Georgian nationalism in the uprising of 1956. Essays about the Abkhaz independence movement, the political role of national saints, post-Soviet identity crises, atheist sub-cultures, and current perceptions of citizenship take the volume into the contemporary period.
As Georgia seeks to reinvent itself as a nation-state in the post-Soviet period, Georgian women are maneuvering, adjusting, resisting and transforming the new economic, social and political order. In Gender in Georgia, editors Maia Barkaia and Alisse Waterston bring together an international group of feminist scholars to explore the socio-political and cultural conditions that have shaped gender dynamics in Georgia from the late 19th century to the present. In doing so, they provide the first-ever woman-centered collection of research on Georgia, offering a feminist critique of power in its many manifestations, and an assessment of women’s political agency in Georgia.