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The clash among technological know-how and faith turns out indelible, even everlasting. without doubt such divergent perspectives of the universe have continuously been in fierce competition? truly, that’s no longer the case, says Peter Harrison: our very thoughts of technological know-how and faith are really contemporary, rising in basic terms long ago 300 years, and it really is these very different types, instead of their underlying techniques, that constrain our realizing of the way the formal learn of nature pertains to the non secular life.
In The Territories of technological know-how and faith, Harrison dismantles what we expect we all know concerning the different types, then places all of it again jointly back in a provocative, efficient new approach. by way of tracing the background of those options for the 1st time in parallel, he illuminates replacement obstacles and little-known relatives among them—thereby making it attainable for us to profit from their actual background, and notice different attainable ways in which medical learn and the spiritual existence may well relate to, effect, and at the same time enhance each one other.
A travel de strength via a wonderful pupil operating on the peak of his powers, The Territories of technological know-how and faith delivers to endlessly regulate the way in which we expect approximately those primary pillars of human existence and event.

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12 The notion of distinct and successive mentalities—Â�mythopoeic and rationalist—Â�is also difficult to sustain. It is striking, for example, that the beginnings of (scientific) Hippocratic medicine coincide exactly with the rise of the (religious) cult of Asclepius, and that these apparently incompatible approaches to healing coexist happily in the same geographical regions. ”13 To dismiss this as pious window dressing is to fail to understand how the religious perspective then pervaded every area of life.

Christian writers were more concerned with the interpretation of scripture than with “theology,” and the expression “sacred doctrine” (sacra doctrina) reflects their understanding of the content of scripture. 50 Famously, the scholastic philosophers inquired as to whether theology (in the sense of sacra doctrina) was a science. ” Needless to say, this is almost completely disanalogous to any modern relationship between science and religion as we now understand them. Even so, this question affords us the opportu- 18 Chapter One nity to revisit the relationship between virtues and the bodies of knowledge that they were associated with.

490–Â�ca. 35 Epictetus likewise explained that God had introduced us into the world as both spectators and interpreters of his works. ”36 The Cosmos and the Religious Quest 29 Knowledge of nature thus enabled the philosopher to align his life with the rational principle that pervaded the cosmos. If we inquire after the specific mechanisms through which doctrines about the natural world might relate to philosophical practices, we have good examples in both the Stoics and the Epicureans. For the Stoics, living in accordance with nature required a knowledge of nature and its operations.

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