The Unity Of Worlds And Of Nature: Three Essays On The Spirit Of Inductive Philosophy, The Plurality Of Worlds, And The Philosophy Of Creation, by Baden Powell
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The Unity Of Worlds And Of Nature: Three Essays On The Spirit Of Inductive Philosophy, The Plurality Of Worlds, And The Philosophy Of Creation, by Baden Powell
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The Unity Of Worlds And Of Nature: Three Essays On The Spirit Of Inductive Philosophy, The Plurality Of Worlds, And The Philosophy Of Creation, by Baden Powell- Published on: 2015-10-27
- Original language: English
- Number of items: 1
- Dimensions: 9.21" h x 1.31" w x 6.14" l, 2.28 pounds
- Binding: Hardcover
- 616 pages
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0 of 0 people found the following review helpful. THREE ESSAYS ON AREAS AFFECTING SCIENCE AND RELIGION By Steven H Propp Baden Powell (1796-1860) was an English mathematician and Church of England priest. He was also prominent as a liberal theologian who put forward advanced ideas about evolution. He held the Savilian Chair of Geometry at the University of Oxford from 1827 to 1860. He wrote in the Preface to this 1855 book, "The three following essays, though somewhat connected in subject, are yet each distinct and complete in themselves, having been originally composed at different times and with separate objects." [NOTE: page numbers below refer to a 503-page paperback edition.]He states, "The unity of sciences is not impaired, but insured and promoted, by those mutations which any of its branches may seem to have undergone. All real science is in a state of perpetual change. These changes have now and then been fundamental and revolutionary, and similar fluctuations are perpetually going on in lesser details. But this in no way makes science itself unstable or fluctuating. The change is always of one character, and that no other than the very nature of the inductive philosophy requires: a change from anomaly to regularity, from heterogeneity to analogy, from confusion to order, from interruption to continuity, from artificial dogmatism to the simplicity of nature." (Pg. 59)He says, "the earth, during all these incalculably long past periods, was nevertheless in a state of preparation for man's habitation; and thus, although the planets may now be destitute of inhabitants, they may possibly be only undergoing similar changes anticipatory to a similar result; and thus, if the uninhabited state of the planets be admitted, we must still enlarge our ideas; we must embrace in our view not merely the PRESENT moment of time, but the whole expanse of the past and the future, and thus regard all worlds as equally RELATED, actually or prospectively, to the destinies of moral and intelligent beings." (Pg. 229)Later, he adds, "The earth certainly was for myriads of ages destitute of human beings; it existed, therefore, in vain for man. Hence, it is an undeniable parallel, if the planets are now uninhabited, and therefore useless, so was the earth for an unlimited number of ages in past epochs. If the one be a contradiction to final causes, and to be rejected as inconsistent with the Divine beneficence, so must the other be: yet this other we know to be the fact." (Pg. 261)He rejects "the monstrous assumption, that because the privileges of redemption are granted to the inhabitants of this earth, they are therefore NOT GRANTED to those of any other worlds... it may be asked in vain what particle of proof can be alleged for denying [redemption], with respect to the possible inhabitants of other worlds? Let those who propose this objection propose a single argument from the reason of the case... or a single passage from the New Testament in which such limitation or exclusion is asserted... But this they do not attempt, nor do they seem to perceive that the attempt is necessary to establish their cases." (Pg. 289-290)He observes, "some of the arguments most commonly adduced, whether in support of the 'immutability of species'... or against their 'mutability' as 'contrary to experience,' or in favour of interruptions of natural order from apparent gaps in the geological series, are all destitute of foundation, fallacious, and untenable. On the other hand... there is still no POSITIVE EVIDENCE to establish [transmutation] as a demonstrated theory. Yet as a mere philosophical conjecture, the idea of transmutation of species under adequate changes of condition, and in incalculably long periods of time, seems supported by fair analogy and probability." (Pg. 425-426)Of attempts to harmonize the Bible with science, he notes, "Most rational persons now acknowledge the failure of the various attempts to reconcile the difficulty by verbal interpretation: they have learnt to see that the 'six days of thousands of years' have, after all, no more correspondence with any thing in geology than with any sane interpretation of the text. And that the 'immense period in the beginning,' followed by a recent literal great catastrophe and final reconstruction in a week, is, if possible, more strangely at variance with science, Scripture, and common sense... they proceed altogether on wrong grounds and in a wrong direction, and thus remain under the domain of the same radically mistaken prepossessions, which lead to not less unhappy misconceptions on other allied topics... [they should] learn to apprehend clearly the distinct grounds on which science and Christian belief respectively repose." (Pg. 458-459)This book will be of interest to those studying the history of religious reactions to science.
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