By Lisa L. Stenmark
Despite the expanding approval for “religion and technology” as an instructional discourse, the intersection of technological know-how and faith continues to be a entrance line in an ongoing “culture war.” the explanations for this lie in an method of discourse that heavily resembles the version of discourse promoted by means of John Rawls, within which plural discourse —such as among faith and technological know-how— is predicated on a beginning of shared ideals and demonstrated proof. This ends up in a “doctrines and discoveries” method of the connection of faith and technology, which specializes in their respective fact claims in an try to locate parts of contract. This framework inherently privileges medical views, which truly raises clash among faith and technological know-how, and undermines public discourse by way of placing absolutes into it. To the level that the technological know-how and faith discourse adopts this technique, it inadvertently raises the clash among faith and technology and boundaries our skill to deal with concerns of public concern.
This ebook indicates an alternate version for discourse, a disputational friendship, in line with the paintings of Hannah Arendt. This method acknowledges the function that specialists —and hence faith and technological know-how— play in public existence, yet undermines any try to privilege a selected authority, since it promotes the placement of the storyteller, who by no means settles on a unmarried tale yet regularly seeks to include many specific tales into her account. A disputational friendship promotes storytelling no longer via looking contract, yet by means of exploring components of war of words which will create the gap for extra conversations and to generate extra tales and extra interpretations. profitable discourse among faith and technology isn't really measured by way of its skill to figure out “truth” or “fact,” yet by way of its skill to continually extend the discourse and advertise public lifestyles and public judgment.
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Additional info for Religion, Science, and Democracy: A Disputational Friendship
Peaceful coexistence requires that we should rely on standards that are neutral, and thus objective, and which all reasonable people can therefore agree upon. Complaints about the exclusion of religious reasons are simply sour grapes from an epistemologically inferior position. I have already examined some of the ways that this response to increasing pluralism has actually fueled the fires of the culture wars and increased conflict between religion and science. In this chapter I will raise several problematic assumptions embedded in this approach.
It is necessary to let go of the rope to progress, and while the rope that is below us (tradition) shifts and moves as we climb, it does not particularly matter. For progressives, authority resides in the goal, a vision that guides our lives and draws us into the future. That authority, that vision, may be fixed and constant, but the paths for arriving there need not be. In fact, a stubborn refusal to explore different routes may actually thwart our attempts to progress towards our goal. Neither view is the exclusive provenance of science or religion, and progressives can rely on appeals to God or religious justifications, while traditionalists can rely on scientific authority or human reason.
65. Rorty, “A Reconsideration,”143. 66. Rorty, “A Reconsideration,” 144, 143. 67. Rorty, “A Reconsideration,” 144. 68. ,” in Objectivity, Relativism and Truth. Philosophical Papers Vol. 1 (New York: Cambridge University Press, 1991). 69. Richard Rorty, Consequences of Pragmatism (Minneapolis: University of Minnesota Press, 1982), xlii. 70. Rorty, Consequences, xliii. 71. Richard Rorty, Contingency, Irony, and Solidarity (New York: Cambridge University Press, 1989), 22. 72. Rorty, “Solidarity or Objectivity,” 13.
Religion, Science, and Democracy: A Disputational Friendship by Lisa L. Stenmark