The discovery of many hominin fossils, including Ardipithecusramidus (4.4 million years ago), Australopithecusafarensis (nicknamed “Lucy”), about 3.5 million yearsold, the Sima de los Huesos fossils (about 400,000 years old,ancestors to the Neanderthals), Homo neanderthalensis, andthe intriguing Homo floresiensis (small hominins who lived onthe island of Flores, Indonesia, dated to 700,000–50,000 yearsago) have created a rich, complex picture of hominin evolution. Thesefinds are now also supplemented by detailed analysis of ancient DNAextracted from fossil remains, bringing to light a previously unknownspecies of hominin (the Denisovans) who lived in Siberia up to about40,000 years ago. Taken together, this evidence indicates that humansdid not evolve in a simple linear fashion, but that human evolutionresembles an intricate branching tree with many dead ends, in linewith the evolution of other species. Genetic and fossil evidencefavors a relatively recent origin of our species, Homosapiens, in Africa at about 200,000 years ago, with someinterbreeding with Neanderthals and Denisovans (less than 5% of ourDNA) (see Stringer 2012 for an overview).
Psychologists and sociologists of religion also began to doubt thatreligious beliefs were rooted in irrationality, psychopathology, andother atypical psychological states, as James (1902) and other earlypsychologists had assumed. In the United States, in the late 1930sthrough the 1960s, psychologists developed a renewed interest forreligion, fueled by the observation that religion refused todecline—thus casting doubt on the secularizationthesis—and seemed to undergo a substantial revival (see Stark1999 for an overview). Psychologists of religion have madeincreasingly fine-grained distinctions among types of religiosity,including extrinsic religiosity (being religious as means to an end,for instance, getting the benefits of being in a social group) andintrinsic religiosity (people who adhere to religions for the sake oftheir teachings) (Allport and Ross 1967). Psychologists andsociologists now commonly study religiosity as an independentvariable, with an impact on, for instance, health, criminality,sexuality, and social networks.
probably the only reason he was not ..
Until the nineteenth and even early twentieth century, it was commonfor scientists to have religious beliefs which guided their work. Inthe seventeenth century, the design argument reached its peakpopularity and natural philosophers were convinced that scienceprovided evidence for God’s providential creation. Naturalphilosopher Isaac Newton held strong, albeit unorthodox religiousbeliefs (Pfizenmaier 1997). By contrast, contemporary scientists havelower religiosity compared to the general population. There are vocalexceptions, such as the geneticist Francis Collins, erstwhile theleader of the Human Genome Project. His book The Language ofGod (2006) and the BioLogos Institute he founded advocatecompatibility between science and Christianity.
Agnosticism: Maybe shit happens, maybe it doesn't
Gypsies tend to be against organ donation. Although they have no formal resolution, their opposition is associated with their belief in the afterlife. Gypsies believe that for one year after a person dies, the soul retraces its steps. All parts of the body must remain intact because the soul maintains a physical shape.
Why do we fight so hard to preserve endangered …
The answer is the same no matter how long we live or how much food is available.
7. Palmer Joss also said: "The one thing that people are most hungry for, meaning, is the one thing that science hasn't been able to give them." Do you agree or disagree?
when languages die the world loses ..
As noted, most studies on the relationship between science andreligion have focused on science and Christianity, with only a smallnumber of publications devoted to other religious traditions (e.g.,Brooke and Numbers 2011). Relatively few monographs pay attention tothe relationship between science and religion in non-Christian milieus(e.g., Judaism and Islam in Clark 2014). Since western science makesuniversal claims, it is easy to assume that its encounter with otherreligious traditions is similar to the interactions observed inChristianity. However, given different creedal tenets (e.g., in Hindutraditions God is usually not entirely distinct from creation, unlikein Christianity and Judaism), and because science has had distincthistorical trajectories in other cultures, one can expect disanalogiesin the relationship between science and religion in differentreligious traditions. To give a sense of this diversity, this sectionprovides a bird’s eye overview of science and religion inChristianity, Islam, and Hinduism.