Humanism In An Age Of Science

In 1632, the Amsterdam regents founded an Athenaeum or 'Illustrious School'. This kind of institution provided academic teaching, although it could not grant degrees and had no compulsory four-faculty system. Athenaeums proliferated in the first century after the Dutch Revolt, but few of them survived long. They have been interpreted as the manifestation of an evolving vision of the role of a higher education; this book, by contrast, argues that education at the Amsterdam Athenaeum was staunchly traditional both in methods and in substance. While religious, philosophical and scientific disputes rocked contemporary Dutch learned society, this analysis of letters, orations and disputations reveals that a traditional and Aristotelian humanism thrived at the Athenaeum until well into the seventeenth century.

Drawing on letters, orations and disputations, this book argues that during the seventeenth century, the Amsterdam Athenaeum, despite the revolutionary debates of the time, and despite the intellectual liberalism characteristic of Amsterdam, remained traditional in its teaching.

This work presents the major questions of scientific progress as it interacts with our every-day lives.

In this classic work, the foremost historian of science in our time, George Sarton, sums up his reflections on the role of science and of the humanities in our culture. Voicing his opposition to the old-fashioned humanists on the one hand, and to the 'uneducated' men of science and technicians on the other, Sarton points out to the former that the humanities without scientific are essentially incomplete. He warns the latter that without history, without philosophy, without arts and letters, without a living religion, human life on this planet would cease to be worthwhile.After outlining his 'Faith of a Humanist' in the opening section, Sarton goes on to analyze 'The History of Science and the History of Civilization,' to discuss the progress of scientific thought since ancient times in 'East and West,' and to propose the solution for the educational and cultural crisis of our time in 'The New Humanism' and in 'The History of Science and the Problems of Today.' He concludes not only that science is a source of technological development that has changed the face of the earth and has convulsed our lives for good and evil, but that it nonetheless affords the best means of understanding the world, its people, and the multitude of their relationships. 'Science is the conscience of mankind.'Included in this edition is Robert M. Merton's address before the Sarton Centennial meeting of November 1984. It is a stunning tour de force in its own right, providing insights into Sarton, teaching and research at Harvard in the 1930s, and the personal interaction between Sarton the mentor, and Merton the pupil. The essay supplements May Sarton's earlier 'Informal Portrait of George Sarton.'

INSTANT NEW YORK TIMES BESTSELLER A NEW YORK TIMES NOTABLE BOOK OF 2018 ONE OF THE ECONOMIST'S BOOKS OF THE YEAR "My new favorite book of all time." --Bill Gates If you think the world is coming to an end, think again: people are living longer, healthier, freer, and happier lives, and while our problems are formidable, the solutions lie in the Enlightenment ideal of using reason and science. By the author of the new book, Rationality. Is the world really falling apart? Is the ideal of progress obsolete? In this elegant assessment of the human condition in the third millennium, cognitive scientist and public intellectual Steven Pinker urges us to step back from the gory headlines and prophecies of doom, which play to our psychological biases. Instead, follow the data: In seventy-five jaw-dropping graphs, Pinker shows that life, health, prosperity, safety, peace, knowledge, and happiness are on the rise, not just in the West, but worldwide. This progress is not the result of some cosmic force. It is a gift of the Enlightenment: the conviction that reason and science can enhance human flourishing. Far from being a naïve hope, the Enlightenment, we now know, has worked. But more than ever, it needs a vigorous defense. The Enlightenment project swims against currents of human nature--tribalism, authoritarianism, demonization, magical thinking--which demagogues are all too willing to exploit. Many commentators, committed to political, religious, or romantic ideologies, fight a rearguard action against it. The result is a corrosive fatalism and a willingness to wreck the precious institutions of liberal democracy and global cooperation. With intellectual depth and literary flair, Enlightenment Now makes the case for reason, science, and humanism: the ideals we need to confront our problems and continue our progress.

People have pondered conflicts between science and religion since at least the time of Christ. The millennia-long debate is well documented in the literature in the history and philosophy of science and religion in Western civilization. Science and Eastern Orthodoxy is a departure from that vast body of work, providing the first general overview of the relationship between science and Christian Orthodoxy, the official church of the Oriental Roman Empire. This pioneering study traces a rich history over an impressive span of time, from Saint Basil’s Hexameron of the fourth century to the globalization of scientific debates in the twentieth century. Efthymios Nicolaidis argues that conflicts between science and Greek Orthodoxy—when they existed—were not science versus Christianity but rather ecclesiastical debates that traversed the whole of society. Nicolaidis explains that during the Byzantine period, the Greek fathers of the church and their Byzantine followers wrestled passionately with how to reconcile their religious beliefs with the pagan science of their ancient ancestors. What, they repeatedly asked, should be the church’s official attitude toward secular knowledge? From the rise of the Ottoman Empire in the fifteenth century to its dismantling in the nineteenth century, the patriarchate of Constantinople attempted to control the scientific education of its Christian subjects, an effort complicated by the introduction of European science in the seventeenth and eighteenth centuries. Science and Eastern Orthodoxy provides a wealth of new information concerning Orthodoxy and secular knowledge—and the reactions of the Orthodox Church to modern sciences.