Science and Religion: III. The Science of Religion

1920 ◽  
Vol 54 (6) ◽  
pp. 561-567
Author(s):  
John Merle Coulter
2018 ◽  
Vol 15 (1) ◽  
pp. 28
Author(s):  
Abd Majid

In the midst of Western science and technology hegemony over the societies of countries around the world, especially Muslims, has had an enormous influence on the style, style and worldview of society, and the most striking is the secularization of science, technology and religion. There is a paradigm that considers the dividing wall between science and religion (Islam). This has led to the impression that religious education runs without the support of science and technology, in contrast, public education is present without a religious touch. To overcome the situation, one of the things to do is to open and re-understand the text of the Qur'an and Hadith, and to establish a dialectic between science, technology, and the science of religion. In addition, the "Islamization of science" project is an alternative to the desecularetation of science and religious science, which seeks to integrate world problems with the hereafter, synthesize faith, science and charity, integrate dhikr with thought. In short, integrating transcendental values into aspects of worldly life including science and technology.


PsycCRITIQUES ◽  
2005 ◽  
Vol 50 (4) ◽  
Author(s):  
Jeffrey H. Golland
Keyword(s):  

PsycCRITIQUES ◽  
2007 ◽  
Vol 52 (20) ◽  
Author(s):  
Eleanor Rosch ◽  
Eman Fallah

2014 ◽  
Author(s):  
Daryl R. Van Tongeren ◽  
Jeffrey D. Green ◽  
Timothy L. Hulsey ◽  
Cristine H. Legare ◽  
David G. Bromley ◽  
...  

2013 ◽  
Vol 42 (4) ◽  
pp. 15-22
Author(s):  
Lars Rømer

This article investigates how experiences of ghosts can be seen as a series of broken narratives. By using cases from contemporary as well 19th century Denmark I will argue that ghosts enter the world of the living as sensations that question both common sense understanding and problematize the unfinished death. Although ghosts have been in opposition to both science and religion in Denmark at least since the reformation I will exemplify how people deal with the broken narrative of ghosts in ways that incorporate and mimic techniques of both the scientist and the priest. Ghosts, thus, initiate a dialogue between the dead and the living concerning the art of dying that will enable both to move on.


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