Edited By Marietta Calderón Tichy and Georg Marko
The contributions to this book explore various questions concerning religious aspects and references in non-religious language, whether in idioms, place names, economic discourses or political rhetoric, and non-religious (among other) aspects and references in religious language, whether in prayers, sacred texts, rituals and religious treatises. The research presented applies a variety of methods, ranging from discourse analysis to onomastics, from sociolinguistics to metaphor analysis. The data come from languages such as Aramaic, Bosnian, German, English, French, Hebrew, Italian, Catalan, Croatian, Latin, Portuguese, Ladino and Spanish.
Science by Religious Design. A Critical Analysis of Scientification in the Discourse of Intelligent Design (Georg Marko)
Martin Döring & Olaf Jäkel 90 Trier, Jost (1931). Der deutsche Wortschatz im Sinnbezirk des Verstan- des: Die Geschichte eines sprachlichen Feldes. Heidelberg: Carl Winters Universitätsbuchhandlung. Williams, Claire/Jenny Kitzinger/Lesley Henderson (2003). “Envisaging the embryo in stem cell research: Discursive strategies and media re- porting of the ethical debates.” Sociology of Health and Illness 25. 793-814. Zelinsky-Wibbelt, Cornelia (ed.) (2003). Text, Context, Concepts. Berlin & New York: Mouton de Gruyter. Georg Marko Science by Religious Design A Critical Analysis of Scientification in the Discourse of Intelligent Design1 “Intelligent design is scientific, is supported by evidence, and offers testable theories.” (Bruce Simat & Walter Remine 2006: online) “Contrary to media reports, ID is not a religious-based idea, but an evidence-based scientific theory about life’s origins.” (Stephen C. Meyer 2006: online) The theory2 of Intelligent Design (= ID)3 assumes that the complex organization of the natural world cannot have developed by evolution but necessarily implies the intervention of an intelligent agency. The two quotes by proponents above suggest that ID has arrived at this conclusion via empirical observation and logical argumentation and that it therefore “is an emerging scientific research program” (Dembski 2004: 45) taking a scientific – rather than a theological – perspective. For most of its critics, however, ID, despite its scientific attitude, tacitly equates the intelligent agency with a metaphysical or divine source and must con- sequently be characterised as “a religious and moral doctrine masquerad- 1 I am grateful to Christian Blinzer, with whom I collaborated on an alternative version of...
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