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This book addresses selected issues in the emerging field of science and religion, and at the same time acknowledges the situation of Indonesia (or, more generally, a "Third World" country) as the locus for this discussion. The book is concerned with how various world religions, in particular Islam and Christianity respond to shared challenges posed by science, as new theories in cosmology, physics, and the life sciences have brought challenges to many traditional religious ideas. There are also more generally epistemological challenges that reflect the recent success of natural science as a mode of inquiry. These are felt as problems in both the Western and non-Western worlds, but with an important difference. While the Western world is considered the "legitimate owner" of modern science, some in the Muslim world, and the Third World more generally, see modern science as a cultural alien imposed on them, due to its initial introduction in the colonial period.
Postcolonial Public Theology is a tour de force, a study in theological reflection in conversation with the most compelling intellectual discourses of our time that offers prophetic challenge to the hegemony of economic globalisation. While evolutionary science searches for an ethically responsible practice of rationality, and inter-religious engagement forces Christians to grapple with the realities of cultural hybridity, Postcolonial Public Theology makes the case for public theology to turn toward postcolonial imagination, demonstrating a fresh rethinking of the public and global issues that continue to emerge in the aftermath of colonialism. Paul S. Chung provides students and scholars with a fascinating framework for imagining a polycentric Christianity as well as for discussing the continuing importance of Christian theology in the public arena.
Orientalism and Religion offers us a timely discussion of the implications of contemporary post-colonial theory for the study of religion. Richard King examines the way in which notions such as mysticism, religion, Hinduism and Buddhism are taken for granted. He shows us how religion needs to be reinterpreted along the lines of cultural studies. Drawing on a variety of post-structuralist and post-colonial thinkers, such as Foucault, Gadamer, Said, and Spivak, King provides us with a challenging series of reflections on the nature of Religious Studies and Indology.
The Science of the Soul challenges long-standing notions of Puritan provincialism as antithetical to the Enlightenment. Sarah Rivett demonstrates that, instead, empiricism and natural philosophy combined with Puritanism to transform the scope of religious activity in colonial New England from the 1630s to the Great Awakening of the 1740s. In an unprecedented move, Puritan ministers from Thomas Shepard and John Eliot to Cotton Mather and Jonathan Edwards studied the human soul using the same systematic methods that philosophers applied to the study of nature. In particular, they considered the testimonies of tortured adolescent girls at the center of the Salem witch trials, Native American converts, and dying women as a source of material insight into the divine. Conversions and deathbed speeches were thus scrutinized for evidence of grace in a way that bridged the material and the spiritual, the visible and the invisible, the worldly and the divine. In this way, the "science of the soul" was as much a part of seventeenth- and eighteenth-century natural philosophy as it was part of post-Reformation theology. Rivett's account restores the unity of religion and science in the early modern world and highlights the role and importance of both to transatlantic circuits of knowledge formation.
In recent years, the relations between science and religion have been the object of renewed attention. Developments in physics, biology and the neurosciences have reinvigorated discussions about the nature of life and ultimate reality. At the same time, the growth of anti-evolutionary and intelligent design movements has led many to the view that science and religion are necessarily in conflict. This book provides a comprehensive introduction to the relations between science and religion, with contributions from historians, philosophers, scientists and theologians. It explores the impact of religion on the origins and development of science, religious reactions to Darwinism, and the link between science and secularization. It also offers in-depth discussions of contemporary issues, with perspectives from cosmology, evolutionary biology, psychology, and bioethics. The volume is rounded out with philosophical reflections on the connections between atheism and science, the nature of scientific and religious knowledge, and divine action and human freedom.
The past quarter-century has seen an explosion of interest in the history of science and religion. But all too often the scholars writing it have focused their attention almost exclusively on the Christian experience, with only passing reference to other traditions of both science and faith. At a time when religious ignorance and misunderstanding have lethal consequences, such provincialism must be avoided and, in this pioneering effort to explore the historical relations of what we now call "science" and "religion," the authors go beyond the Abrahamic traditions to examine the way nature has been understood and manipulated in regions as diverse as ancient China, India, and sub-Saharan Africa. Science and Religion around the World also provides authoritative discussions of science in Judaism, Christianity, and Islam -- as well as an exploration of the relationship between science and the loss of religious beliefs. The narratives included in this book demonstrate the value of plural perspectives and of the importance of location for the construction and perception of science-religion relations.
The Oxford Handbook of Postcolonial Studies provides a comprehensive overview of the latest scholarship in postcolonial studies, while also considering possible future developments in the field. Original chapters written by a worldwide team of contritbuors are organised into five cross-referenced sections, 'The Imperial Past', 'The Colonial Present', 'Theory and Practice', 'Across the Disciplines', and 'Across the World'. The chapters offer both country-specific and comparative approaches to current issues, offering a wide range of new and interesting perspectives. The Handbook reflects the increasingly multidisciplinary nature of postcolonial studies and reiterates its continuing relevance to the study of both the colonial past—in its multiple manifestations— and the contemporary globalized world. Taken together, these essays, the dialogues they pursue, and the editorial comments that surround them constitute nothing less than a blueprint for the future of a much-contested but intellectually vibrant and politically engaged field.
Since time immemorial, indigenous peoples around the world have developed knowledge systems to ensure their continued survival in their respective territories. These knowledge systems have always been dynamic such that they could meet new challenges. Yet, since the so-called enlightenment period, these knowledges have been supplanted by the Western enlightenment science or colonial science hegemony and arrogance such that in many cases they were relegated to the periphery. Some Euro-centric scholars even viewed indigenous knowledge as superstitious, irrational and anti-development. This erroneous view has, since the colonial period, spread like veld fire to the extent of being internalised by some political elites and Euro-centric academics of Africa and elsewhere. However, for some time now, the potential role that indigenous peoples and their knowledge can play in addressing some of the global problems haunting humanity across the world is increasingly emerging as part of international discourse. This book presents an interesting and insightful discourse on the state and role that indigenous knowledge can play in addressing a tapestry of problems of the world and the challenges connected with the application of indigenous knowledge in enlightenment science-dominated contexts. The book is not only useful to academics and students in the fields of indigenous studies and anthropology, but also those in other fields such as environmental science, social and political ecology, development studies, policy studies, economic history, and African studies.
Colonial Contexts and Postcolonial Theology focuses on what postcolonial theologies look like in colonial contexts, particularly in dialogue with the First Nations Peoples in Australia and the Asia-Pacific. The contributors have roots in the Asia-Pacific, but the struggles, theologies and concerns they address are shared across the seas.
Contributed articles.