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Rocks of Ages by Stephen Jay Gould Stephen Jay Gould teaches geology at Harvard University and specializes his studies in the field of evolutionary problems. Gould has become well known for his essays on science; essays not only written with the clarity needed to explain complex concepts to a general audience, but also informed by a superb scientific understanding. His books have won both praise and prizes. Gould has frequently given testimony at legislative hearings in which creationists have insisted that the Bibles version of creation be taught in science courses as scientific fact. Gould opposes this position because he views the account of creation in Genesis as religious, not scientific.
He points out that Charles Darwin, the scientist he most frequently praises, did not think there was conflict between his theories and religious beliefs; to add, Darwin was also trained as a minister. Goulds primary point in this selection is that the behavior of animals in nature with ruthless and efficient predators inflicting pain on an essentially helpless prey has presented theologians with very exacting problems; if God is good and if creation reveals his goodness, how does one account for the suffering of natures victims? Stephen Jay Guld's bk Rss f Ages is abut a problem. The problem, as Guld states, is the supposed conflict between science and religion, an issue that has become laden with email and the burden f history. Guld believes this supposed conflict exists in peple's minds and social practices, nt in the login r functioning f these entirely different, and, equally vital, subjects (Gould- 1, 23). He prefers that people f gd will want t see religion and science at peace together and fr bth t enrich, enliven, and enhance peple's existence.
Guld fees the anal f the human by that requires bth fd and sleep, the paper care f any we must call upn disparate contributions frm independent parts. In Re f Ages Stephen Jay Guld seeks t lay ut a principled means f avoiding unnecessary conflict between theologians and scientists. Guld is an evolutionary biggest wh has experienced the conflict first hand and even served as a soldier fr science in the Creationist Wars. Yet, ultimately, Guld believes there is n read fr any conflict because the tw disciplines d nt verlag - nt in the least. T Guld, bth subject matter and method f inquiry are intrinsically and qualitatively different, as far removed as ships sailing n different can, which can be in peril f collision nly by straying far frm their assigned parts. Well, after reading I can confirm that in certain parts f the USA such a conflict des exist and is a conflict that Guld is very active in helping t resolve.
I refer here t Creating Science, a doctrine based n a the belief that Bible is literally true; that the earth is nly sme 10, 000 years ld; that all species were created by Gd, separately and ex nihil, in six days f twenty-fur hur's. The conflict is nt that sme people believe this but that these people are attempting t free this, their religious belief, int the everyday teaching f science in schl's by denying the concept f evolution, a concept accepted by Ppe Pius XII in 1950 and Ppe Jan Paul in 1996. Guld suggests a clean break between the methdlgy and the less f science and f religion. The religious authorities should nt tell scientists that evolutionary findings r the are either current r incorrect; they should simply accept the lre f science as supreme in the carefully circumscribed magisterium f the explain f the natural world. Similarly, scientists should nt pretend t discover may guidance frm the dg-eat-dg imperatives f evolutionary big. It is equally invalid, in Guld's view, fr religion t hld ancient mythic texts superior t can dating, as it is fr scientists t assert that social hierarchies are the natural and divinely raised product f the survival f the fittest.
Guld encourages conversation and the practitioners in each magisterium, and suggests that each should listen t the ther with respectful attention instead f dismissive contempt, valuing the wrk and contributions f the ther. Guld designates this separation f science and religion as the concept f nn-ver lapping magisterial, using the sme what awkward acronym f NMA. A magisterium is a domain f authority in teaching. Science is allowed the domain f the natural world, and religion is allowed the contemplating f human values. The net, r magisterium, f science covers the empirical realm: what is the universe made f (fact) and why des it wrk this way (the). The magisterium f religion extends ver questions f ultimate meaning and may value (Gould- 1, 53).
Interactions and these dmain's should full a principle f respectful nn interference (Gould- 1, 54). The concept can be als explained as a respectful nn-interference, accompanied by intense dialogue between tw distinct subjects, each covering a central fact f human existence (Gould- 1, 54) is the best and nly way t handle these issues. Guld summarizes NMA underlying principles in the following manner: Thu shalt nt mix the magisterial by claiming that Gd directly rains important events in the history f nature by special interference knowable nly through revelation and nt accessible t science - that is, a miracle. And then he continues: NMA is n wimpish, wallpapering, superficial device... NMA is a paper and principled solution - based n send philosophy... NMA is though-minded.
NMA frce's dialogue and respectful discuss abut different primary commitments. NMA des nt say, Im K, your K - s lets just avid any talk abut science and religion (Gould- 1, 77). ne f Guld's reasn's fr supporting NMA is his uncritical application f Aristtles golden mean. The idea, f curse, is that sometimes the truth can be fund in the middle between tw extreme views.
Guld calls as his witness the English essayist G. K. Chesterton, well known fr such nonsensical phrases as art is limitation; the essence f every picture is the frame (I water what would happen if suddenly art museums would decide t verse their limitations, hang frames, and get rid f pictures). While I have a hard time following Guld's login here and seeing the connection with the science-religion debate, sometimes (as Richard Dawkins recently remarked) the truth simply can be fund in the middle.
While the golden mean surely appeals t contemporary political correctness, Guld himself repeatedly pages such Slmnic slutin's in the case f creationism: he certainly des nt want creationism and evolution taught side by side in public schl's (Guld- 1, pp. 123 - 150). ne f Guld's mst maddening local fallacies in this bk is the recurrent citation f individual scientists wh espoused ne version r anther f NMA. Chief and them, f curse, was Charles Darwin (Guld- 1, pp. 191 - 207). In a famous passage concerning the perceived atheistic implications f natural selectin he with: I feel mst deeply that the we subject is t proud fr the human intellect. A dg might as well speculate n the mind f New. Perhaps this is a great example f Darwin's.
Regardless, it is equally easy t rund up very respectable scientists wh dare t make a direct connection between science and unbelief. The local validity f a position simply can be decided by majority rule, which - nce again - is exactly why we dnt teach creationism in American public schl's. Guld sees this NMA as a solution t what he believes is the false conflict between science and religion and examines this principle through the fur parts f the bk. Firstly he introduces the problem based n contracts. He reviews the debt f St Thomas wh asked fr scientific prf when he should have relied n his faith and then the writings f the Rev Thomas Burnet wh used his faith t image unquestionable thmas f scriptural authority upn the new paths f honest science. In this sectin f the bk titled The Problem Stated, Guld passionately writes f Charles Darwin and presents a picture f this man that few know.
He writes f Darwin's despair at the death f his yung daughter Annie. And even though he permanently lst a personal belief in a caring Gd, he did nt become hostile toward religion nr did he try t image his belief upn ther's. Why? Because Guld argues that Darwin understand the difference between factual questions with universal answers under the magisterium f science [as compare t] may issues that each person must resolve fr himself.
That is, the magisterial d nt verlag, the causes f lifes history could nt resolve the riddles f lifes meaning (Gould- 1, 122). Darwin knew this, accepted it, and went n t live a happy life. This is flower by account f the deaths f the children f Charles Darwin and Thomas Huxley and the impacts this had n their religious beliefs and scientific uncut. Guld characterizes and illustrates NMA as developed and supported by bth institutions f science and religion. Basically, in the send sectin, The Problem Reserved in Principle, Guld defines and defends NMA.
He writes that since the tw realms f science and religion can fuse, each f us must integrate them int a current view f life with the result f something mre previous than rubies - wide (Gould- 1, 185). This integration int a current we requires equal status fr each, but the religion described here need nt be format, but may instead be a magisterium f may ethics and meaning. Thirdly he gives an unlike f the historical reasn's why conflict exists and lastly he summarizes f the psychological reasn's fr the same conflict. This last sectin is titled Psychological Reasn's fr Conflict, and examines mankind's login fr a caretaker, fr an explainer, fr read. Guld writes... we live in a vale f tears, and we therefore clutch at any preferred cart f an encompassing srt, however duties the login and however contrary the evidence. (Gould- 1, 201) T Guld, the nn-ver lapping magisterial f science and religion must greet each ther with respect and interest n the mst distinctively human field f talk.
T case with a rationale frm each magisterium, scientists generally argue that language represents the mst special and transforming feature f human distinctiveness - and nly a dlt would fail t lead with his best weapon. As fr religion, this bk began with [a story frm] Jhn's gospel... I d know, f curse, that the phrase bears anther meaning in its regional content, but Jan als acknowledged the same previous uniqueness - the key t resolving ur cnflict's, and the positive free behind NMA - in starting his gospel with a true guide t salvation: In the beginning was the Wrd. A mre recent historic struggle fr NMA is modern creationism.
Creatinism provides an example f the...
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Research essay sample on Rocks Of Ages By Stephen Jay Part 1
