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Religion und Sprache- Religion and Language

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Edited By Marietta Calderón Tichy and Georg Marko

Die Beiträge dieses Buches untersuchen verschiedene Fragestellungen zu religiösen Bezügen in nicht-religiöser Sprache, etwa in Redewendungen, Ortsnamen, Ökonomie-Diskursen oder politischer Rhetorik, und zu nicht-(nur-)religiösen Konstruktionen in religiöser Sprache, etwa in Gebeten und anderen sakralen Texten, Ritualen oder religiösen Traktaten. Dabei werden unterschiedliche linguistische Methoden angewandt, von der Diskursanalyse bis zur Onomastik, von der Soziolinguistik bis zur Metaphernanalyse. In vielen Aufsätzen wird interdisziplinär gearbeitet, etwa mit Input aus Bereichen wie der Literaturwissenschaft oder der Geschichtsforschung. Die untersuchten Daten stammen aus verschiedenen Sprachen, darunter Aramäisch, Bosnisch, Deutsch, Englisch, Französisch, Hebräisch, Italienisch, Katalanisch, Kroatisch, Latein, Portugiesisch, Sefardisch und Spanisch.

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.
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Science by Religious Design. A Critical Analysis of Scientification in the Discourse of Intelligent Design

← 90 | 91 → Georg Marko

Extract

“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 consequently be characterised as “a religious and moral doctrine ← 91 | 92 → masquerading as science” (Murphy 2003: online) or “faith passed off as science” (anon. 1998: online).

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