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Kepler’s idea of the universe was from the beginning Platonic, or perhaps Pythagorean, and thus guided by metaphysical commitments.Almost every single figure Gingras discusses, from Newton to Darwin, is either extremely selective or glaringly shallow in his analysis.
This “ecumenical vision,” which he finds in the writings of such scholars as David C. Numbers, John Hedley Brooke, Richard Olson, and Peter Harrison is, according to Gingras, spurious sophistry, since he regards such dialogue as impossible (10).
Gingras believes that conflict has regulated the relations between science and religion from the beginning of the modern era.
In his conclusion Gingras repeats the old trope that science leads to disenchantment and secularization, even though numerous historians, sociologists, and other scholars have seriously questioned and qualified this assertion.
In this sense, this book was obsolete before it was even published.
He thus seeks to challenge those in the science-and-religion “industry,” especially those supportive institutions such as the Templeton Foundation, who have, he says, (mis)used history to promote such discourse.
Gingras is particularly scornful towards recent scholarship that treats the conflict between science and religion as nothing more than a “myth.” While Gingras states at the outset that his primary concern is the “historical relations between science and religion as in the Western world since the seventeenth century” (5), this is essentially part of the problem with his analysis. Yves Gingras, a historian and sociologist of science at the University of Quebec at Montreal, has produced a polemic reminiscent of those written by John W. Gingras is mainly concerned with modern calls for “dialogue,” and how this discourse came to occupy historians of science and religion since the 1980s. But unlike these turn-of-the-century polemicists, who in fact offered a more nuanced argument than commonly claimed, Gingras posits a quintessential “conflict thesis,” in which he argues for an essential conﬂict between science and religion that began in the seventeenth century and continues to this day.The depth of his analysis is, therefore, unavoidably limited.In the first couple of chapters, readers will find a return to a “Galileo Affair” type of argumentation.As a result, Copernicus hesitated before publishing his , knowing that his work would arouse the ire of the theologians.Thus the conflict was fundamentally about the autonomy of natural philosophy vis-à-vis theology (21). This is not new scholarship; Gingras extensively cites Maurice A.In the final two chapters, Gingras attempts to show that from a philosophical point of view, the dialogue between a believer and a scientist is strictly impossible.The theological impulse for dialogue is rooted in the ideal that there is some hidden reality that only the mystery of the divine can reveal.In chapter 3, Gingras reviews the slow movement toward the secularization of scientific practices.He argues that the implementation of naturalist methods in the different fields of science emerged with the correlative exclusion of God from the field of science.