Placing, Displacing, Replacing the Sacred: Science, Religion, and Spirituality (original) (raw)

Abstract

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The paper discusses the relationship between science, religion, and spirituality, particularly through the lens of Lisa Sideris's concerns about scientism and its implications for how people orient themselves in the world. It critiques the way big-history narratives, such as those presented by Brian Swimme and Mary Evelyn Tucker, may encourage a displacement of direct experience with the natural world in favor of scientific abstraction. The author argues that while these narratives could provide a comprehensive account of human understanding, they should integrate philosophical and theological dimensions to hold deep meaning. The paper contemplates the ongoing relevance of local religions in a global context and posits that contemporary science must transform and incorporate these varied beliefs to create a cohesive worldview.

Key takeaways

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1. Sideris critiques scientism for elevating science as a comprehensive worldview, risking the displacement of direct natural experiences.
2. The text questions whether narratives like 'Journey of the Universe' promote awe for scientific explanations over direct natural encounters.
3. Local religious traditions can coexist with scientific understanding without being rendered false or irrelevant.
4. Sideris argues that an ethical framework grounded in science is necessary for environmental stewardship and humility.
5. The text suggests a need for a comprehensive worldview that integrates scientific narratives with philosophical and theological insights.

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References (9)

1. Dudley, Michael Kiono. 1993. 'Traditional Native Hawaiian Environmental Philosophy', in Lawrence S. Hamilton (ed.), Ethics, Religion, and Biodiversity (Cambridge: White Horse Press): 176-82.
2. Grim, John, and Mary Evelyn Tucker. 2014. Ecology and Religion (Washington, DC: Island Press).
3. James, George Wharton. 1910. 'Indian Legends about the Grand Canyon', in The Grand Canyon of Arizona: How to See It (Boston: Little, Brown): Chapter 27.
4. Powell, John Wesley. 1961 [1895]. The Exploration of the Colorado River and its Canyons (New York: Dover).
5. Rolston, Holmes, III. 2010. 'Care on Earth: Generating Informed Concern', in Paul Davies and Niels Henrik Gregersen (eds.), Information and the Nature of Reality: From Physics to Metaphysics (Cambridge: Cambridge University Press): 204-45. Doi: http://dx.doi.org/10.1017/CBO9780511778759.011.
6. --. 2011. Three Big Bangs: Matter-Energy, Life, Mind (New York: Columbia University Press).
7. Sideris, Lisa H. 2003. Environmental Ethics, Ecological Theology, and Natural Selection (New York: Columbia University Press).
8. Swimme, Brian, and Mary E. Tucker. 2011. Journey of the Universe. Transcript. Online: http://www.journeyoftheuniverse.org/.
9. Wallace, Anthony F.C. 1966. Religion: An Anthropological View (New York: Random House).

FAQs

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What does Sideris suggest about scientism in modern worldviews?add

Sideris argues that scientism elevates science to a normative guide, undermining diverse worldviews. Examples include Richard Dawkins and Edward O. Wilson who frame scientific narratives as universally applicable myths.

How does scientific understanding potentially displace direct encounters with nature?add

The research suggests that scientific accounts prioritize abstract knowledge over sensory experiences of nature. This displacement is evident in how science reveals unseen realities, like black holes or DNA, that aren’t accessible through direct experience.

What role does mythmaking play in the intersection of science and spirituality?add

The text explores the idea of 'science-based mythmaking' as a way to create meaningful connections with the universe. Swimme and Tucker propose that a comprehensive narrative integrating science and religion may foster responsible environmental behaviors.

How do indigenous beliefs relate to environmental conservation according to the study?add

Sideris discusses cases like Hindu efforts to protect sacred forests, illustrating that local beliefs can enhance conservation strategies. Pragmatic approaches blend myth and science to address ecological issues, emphasizing the relevance of traditional narratives.

What challenges do local religious narratives face against scientific cosmologies?add

The paper notes that local religious stories often struggle for plausibility against scientific accounts, leading to their discrediting. For example, the Anangu’s sacred narrative of Uluru contrasts with geological evidence, highlighting tensions between cultural beliefs and scientific explanations.