Sacred Science?: On science and its interrelations with by Simen Andersen Øyen, Tone Lund-Olsen, Nora Sørensen Vaage

By Simen Andersen Øyen, Tone Lund-Olsen, Nora Sørensen Vaage

Technology and faith are usually seen as dichotomies. yet even though our modern society is frequently perceived as a clarification procedure, we nonetheless want large, metaphysical ideals outdoor of what may be confirmed empirically. Rituals and emblems stay on the middle of contemporary lifestyles. Do our suggestions of technological know-how and faith require revitalization? Can technology itself be thought of a faith, a trust, or an ideology? Science's authority and status allows little within the means of trade ways now not based in empirical technology. it's not strange to think that know-how and technology will remedy the world's basic difficulties. Has fact been colonized by way of technology? Have medical disciplines turn into so really expert and "operationally closed" that they've developed boundaries to different disciplines in addition to most of the people? The writers of this ebook got down to examine no matter if the symbols of academia might from time to time tackle a top quality of sacrality, no matter if the rule of thumb of specialists might be acknowledged to have the nature of a "priesthood of knowledge", no matter if faith has a spot in clinical contexts, and a range of different questions pertaining to technology and its kinfolk to non secular trust.

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Sample text

To be sure, both economists and engineers offer expert advice on technical issues and policy efficiency, but their analyses also include more or less controversial risk and value assessments. Thus, economists and engineers very often intervene normatively in value discussions, even if this is not necessarily admitted or recognized. SACRED SCIENCE? 47 Cathrine Holst Thirdly, questions can be more or less controversial and involve different levels of risks and uncertainties relatively independent of the fact/value distinction.

Moreover, at this point there is even a paradoxical danger of “involuntary blasphemy”, among uneducated and fundamentalist believers, who regard themselves as true defenders of the right faith: when God (Jahvé, Allah) is conceived of by these people as the sovereign creator who has given us strict laws and rules of behavior, and who at the same time operates as a severe judge and executioner, sending condemned sinners to hell for eternity, then the “problem of evil” reappears as a question as to whether God, conceived of as such a brutal master, in reality acts like a Satan.

It is irresponsible, reckless and deeply immoral to question the seriousness of the situation. The time for diagnosis is over. Now it is time to act (Brundtland 2007). This chapter is not going to argue that Brundtland’s statement indicates a religious or even close-to-religious belief in the ability of Science to speak Truth to Power. e.

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