Drees's Typology: Difference between revisions

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| colspan="3" |<p style="font-size:180%;line-height:2"> CHARACTER of RELIGION</p>
| colspan="3" |<p style="font-size:180%;line-height:2"> CHARACTER of RELIGION</p>
|-
|-
! scope="col"| '''1. Cognitive'''&nbsp;
! scope="col"| '''1. Cognitive'''&nbsp;&nbsp;&nbsp;
! scope="col"| '''2. Experience'''
! scope="col"| '''2. Experience'''
! scope="col"| '''3. Tradition'''
! scope="col"| '''3. Tradition'''
|-
|-
<!-- bah! | rowspan="3"|<span writing-mode="sideways-lr;"><p font-size:180%;line-height:1.3;style="writing-mode=sideways-lr;">CHALLENGES POSED BY SCIENCE</p></span>  -->
| rowspan="3" |<p style="font-size:180%;line-height:1.3"> CHALLENGES<br>POSED BY<br>SCIENCE</p>
| rowspan="3" |<p style="font-size:180%;line-height:1.3"> CHALLENGES<br>POSED BY<br>SCIENCE</p>
! scope="row"| '''(a) New Knowledge'''
! scope="row"| '''(a) New Knowledge'''
| <br>'''(1a''') Content:
| <br>'''(1a''') Content:
:i: Conflicts
:i: Conflicts
:ii: Separation
:ii:&nbsp;Separation
:iii: Partial adoption
:iii: Partial adoption
:iv: Integration
:iv:&nbsp;Integration
| '''(2a)''' Opportunities for experiential religion? Religious experience and the brain
| '''(2a)''' Opportunities for experiential religion? Religious experience and the brain
| '''(3a)''' Religions traditions as products of evolution
| '''(3a)''' Religions traditions as products of evolution

Latest revision as of 10:19, 30 October 2020

← back to Relating Science and Religion

Theodore (Ted) Peters (1941– ) at Counterbalance and Wikipedia. Drees's typology covers aspects of religion not covered in other efforts to organise our thinking about the relationship between science and religion.


See also A Critique of Willem B Drees’ Typology by Christopher Southgate at Counterbalance Foundation


Drees's Typology of the relation between science and religion

CHARACTER of RELIGION

1. Cognitive    2. Experience 3. Tradition

CHALLENGES
POSED BY
SCIENCE

(a) New Knowledge
(1a) Content:
i: Conflicts
ii: Separation
iii: Partial adoption
iv: Integration
(2a) Opportunities for experiential religion? Religious experience and the brain (3a) Religions traditions as products of evolution

(b) New views of knowledge
 

(1b) Philosophy of science and opportunities for theology
 

(2b) Philosophical defenses of religious experiences as data
 

(3b) Criticism and development of religions as ‘language games’
 

(c) Appreciation of the world
 

(1c) A new covenant between humans and the universe?
 

(2c) Ambivalence of the world and implications for the concept of God
 

(3c) A basis for hope? Or religions as local traditions without universal claim?