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How can the very different worlds of science and religion communicate effectively? Religion requires faith, belief without question. Science demands we take nothing on faith, reject any anecdotal evidence. How might these seemingly opposed disciplines collaborate to improve public understanding of science and impact pending policy making without undermining spiritual well being? Are scholars from both disciplines engineering the needed bridges?
There is a widespread assumption that science and religion are incompatible with each other; it may be acceptable for a scientist to practise religion, but--it is believed--this should be seen as despite, not because of his or her scientific profession and knowledge. Such an assumption is wrong. Examination of conflicts between science and religion (such as those about evolution) show that they always arise through misinterpretation or tenacious presuppositions. Unfortunately protagonists (both anti-religion and anti-science) receive more publicity than conciliators. This paper reviews some of the background and development of arguments over creation and evolution and shows that there is no need to choose between a rigorous scientific approach and an avowedly religious acknowledgement of God as creator and sustainer.
Volunteers from fundamentalist churches and a Psychology of Religion class (N = 77) completed Altemeyer and Hunsberger's 1992 Fundamentalism Scale, Altemeyer's 1988 Right-wing Authoritarianism Scale, and answered questions about science, religion, and their relationship. Scores on the scales were highly positively correlated. Neither orientation correlated with seeing science as improving life, and both correlated with being troubled by newer developments in science such as organ transplants or genetic engineering. Partial correlations showed that both orientations favored religious beliefs over scientific data when there was a perceived conflict. Three subscales of right-wing authoritarianism clarified how authoritarianism correlated with other measures, thereby supporting a multidimensional conceptualization of right-wing authoritarianism.
The relationship between science, politics and religion is discussed, with special reference to the effect of scientific discoveries on the improvement of the quality of everyday life. It is concluded that the results of scientific research lead to prosperity of man and nations. However, the society appears to insufficiently use these advantages which can be partly the result of failing to recognize the connection between basic science and products that re-define everyday life. On the other hand, problems might originate from the aversion towards the risks as well as from short-term planning.
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Harris and Koenig make a compelling case for the importance of adult "testimony" and its influence on children's developing conceptions of topics in science and religion. This commentary considers how their analysis relates to constructivist and sociocultural theories and discusses several ways in which Harris and Koenig's arguments help to debunk some prevalent assumptions about research on the social context of cognitive development. Finally, a number of additional issues are raised for debate and discussion, and some critiques and suggestions for future research are discussed. The issues discussed by Harris and Koenig are crucial if we are to take seriously the importance of culture in cognitive development.
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