Nancy Frankenberry

The philosophical question Nunez raises is whether we can have, as he thinks we need, a theoretical grounding for appeal to the intrinsic value of nature. This article examines the neopragmatist reasons for repudiating metaphysical realism's notions of intrinsicality and subject‐independent reality. Following the holism of Donald Davidson and Richard Rorty rather than the epistemological premises of Holmes Rolston and Bernard Lonergan, the author concludes that coping with the ecological crisis does not require conjuring an epistemic crisis. Environmental ethics in neopragmatist hands would seek procedures for bringing about agreement in improving our practices, not our epistemology.

The Faith of Scientists is an anthology of writings by twenty-one legendary scientists, from the dawn of the Scientific Revolution to the frontiers of science today, about their faith, their views about God, and the place religion holds--or doesn't--in their lives in light of their commitment to science. This is the first book to bring together so many world-renowned figures of Western science and present them in their own words, offering an intimate window into their private and public reflections on science and faith. Leading religion scholar Nancy Frankenberry draws from diaries, personal letters, speeches, essays, and interviews, and reveals that the faith of scientists can take many different forms, whether religious or secular, supernatural or naturalistic, conventional or unorthodox. These eloquent writings reflect a spectrum of views from diverse areas of scientific inquiry. Represented here are some of the most influential and colossal personalities in the history of science, from the founders of science such as Galileo, Johannes Kepler, Francis Bacon, Isaac Newton, Charles Darwin, and Albert Einstein, to modern-day scientists like Carl Sagan, Stephen Jay Gould, Jane Goodall, Freeman Dyson, Stephen Hawking, Edward O. Wilson, and Ursula Goodenough. Frankenberry provides a general introduction as well as concise introductions to each chapter that place these writings in context and suggest further reading from the latest scholarship. As surprising as it is illuminating and inspiring, The Faith of Scientists is indispensable for students, scholars, and anyone seeking to immerse themselves in important questions about God, the universe, and science.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Religion within the Limits of History Alone: Pragmatic Historicism and the Future of Theology by Demian WheelerNancy FrankenberryReligion within the Limits of History Alone: Pragmatic Historicism and the Future of Theology. Demian Wheeler. Albany: SUNY Press, 2020. ix+511pp. $95.00 hardcover.The history of Christian theology since the Enlightenment has been a series of unsuccessful attempts to evade a stark dilemma: either fundamentalism or atheism. Contemporary liberal theologians have argued that this dilemma is [End Page 97] entirely too stark, too eliminative of the creative possibilities of revisionism. Liberal theology has wanted to revise and reinterpret Christian faith in conformity with history, reason, a scientific worldview, and a sophisticated grasp of the significance of symbol, analogy, and metaphor in the lives of religious practitioners. Eliminating both supernaturalism and anthropomorphism, liberal theology would make Christianity more intellectually tenable, rescuing it from the literalist hands of fundamentalists, without collapsing it into the equally literalist arms of atheism.The extreme difficulty of evading the either-or dilemma of choosing either fundamentalism or atheism landed liberal theology in a catch-22: either it rejected the intellectually untenable elements of belief, in which case it eliminated just those beliefs that constituted its appeal to popular piety, or it retained certain supernaturalistic and anthropomorphic beliefs, understood as “symbolic,” in which case it forfeited intellectual intelligibility and any appeal to sophisticated moderns. The first version is far too weakened for ordinary American Christians, and the second is still too religious for the masters of suspicion and their followers.It is for this reason that the history of American religious thought reveals a grave irony that complicates the hopes of pragmatic historicists, the protagonists of this superbly clear and rich, deep dive into authors that most readers of this journal will have read, but perhaps not have synthesized as thoroughly as has Demian Wheeler. That irony, as Wheeler knows, is that the more intellectual changes pragmatic historicists make to traditional Christian belief, the more they help to make unbelief viable. The question then arises as to whether pragmatic historicism is simply a half-way house on the road to an atheistic destination. Or, if the word “atheism” sounds too old-fashioned, like something that went out with steamships and girdles, then “agnosticism.” Or, if “agnosticism” still smacks too much of stale debates, why not “pantheism,” as recently revived by Mary-Jane Rubenstein?The detailed development, the verbal bravura, and the measured knowledge in this book are astonishingly impressive. Wheeler’s initial thesis is that liberal theology, particularly of the early Chicago School, and American pragmatism, particularly C. S. Peirce, William James, and John Dewey, provide important resources for meeting the challenges posed by the rise of historical consciousness. Sheila Davaney has designated this tradition “pragmatic historicism,” and Wheeler aims to show its compelling import for the future of theology itself. A good deal of the book is devoted to exposition and defense of the views of: Ernst Troeltsch, James, Dewey, George Burman Foster, Shirley Jackson Case, Shailer Matthews, and Gerald Birney Smith, down to Delwin Brown, Sheila Davaney, and William Dean (Wheeler’s teachers at Iliff), along with Gordon [End Page 98] Kaufman and Sallie McFague. In the last chapter, Wheeler draws expertly on the theological views of Bernard Loomer, Michael Hogue, Donald Crosby, and Wesley Wildman. Such an all-star cast deserves to receive all the attention they can get. Wheeler’s occasional emendations come as glittering nuggets of constructive engagement. He does not simply call for a pragmatic historicist approach to theology, but he executes one as well, showing in more detail than his predecessors what it means for such topics as religious diversity (chapters 3 and 4), the nature of authority (chapter 5), the meaning of critical realism, fallibilism, and an altered correspondence theory of truth (chapters 6 and 7), and the doctrine of God (chapter 8). With the same exhaustive treatment that his doktorvater Gary Dorrien has devoted to liberal theology’s history and contemporary expressions, Wheeler carefully saves pragmatic historicism from relativism, expertly critiques all the leading theologians of the “inclusivist,” “exclusivist,” and “pluralist” theologies of religions, while arguing the superiority of his own “particularist” corrective to pluralistic...

One could not ask for two more rigorous readers than Robert Neville and Terry Godlove, both brilliant scholars in their own right. I am very honored by the attention they have given to my work, and challenged by their various proposals to relieve me of my errors. My reply to their searching questions will consider seven topics, which I will take up in the form of further questions. Each topic has proven to be fairly enduring in the modern philosophy of religion. In conclusion, I will briefly consider the topic of the future of philosophy of religion. Neville thinks contingency does not go all the way down like the tortoises in the fable about what holds the world up. (There’s another version that uses..

One of the enduring questions in the study of religion is how to define the object of our study. I would like to offer a definition, as an opening move in any discussion of religion, not because I think definitions settle anything by themselves, but because very different definitions of religion are at stake in contemporary debates in the academy, particularly in the hyphenated areas such as science and religion, or religion and politics, or religion and gender studies, and I think it is important to see how they are related. I will begin, then, with the definitional problem, which I will take as twofold and as susceptible to analysis along the lines of what we know from semantic holism. I will then turn to the ..

Robert Cummings Neville1 first came to my attention when I was a senior in college. "Ah, but I was so much older then, I'm younger than that now," as Bob Dylan crooned at the time. Serious and studious, I was reading scholarly journals in the stacks one Saturday night. Among them was the journal Theological Studies, and in the March 1969 issue was the most effusive book review I had ever read. It was of Neville's very first book, God the Creator: On the Transcendence and Presence of God. The Dominican reviewer was suitably impressed by the "brilliant" argument, but more than that, he was astonished to think that "Neville, at the time of publication, was twenty-eight."2 Curious about a brilliant author who was still...

Rarely in modern times has religion been associated with empiricism except to its own peril. This book represents a comprehensive and systematic effort to retrieve and develop the tradition of American religious empiricism for religious inquiry. Religion and Radical Empiricism offers a challenging account of how and why reflection on religious truth-claims must seek justification of those claims finally in terms of empirical criteria. Ranging through many of the major questions in philosophy of religion, the author weaves together a study of the varieties of empiricism in all its historical forms from Hume to Quine. She finds in James and Dewey; in Wieman, Meland, and Loomer of the Chicago School; in Whitehead; and in Abhidharma Buddhism constructive elements of a radically empirical approach to the controversial topic of religious experience. This work provides a strong counter-argument to critics of "revisionary theism," to caricatures of philosophy as "conversation," and to any collapse of the category of experience into its linguistic forms.

Empirical philosophy of religion is usually appraised in light of its theological uses, rather than in terms of its relation to philosophical forms of empiricism. The present paper examines the empirical theism of Henry Nelson Wieman by relating it to Carl Hempel's critique of functionalism, Karl Popper's use of falsifiability, and the growth of post–empiricist anti–foundationalism in epis–temology. It is concluded that Wieman's argument commits the fallacy of affirming the consequent; that his theistic perspective nevertheless offers an important heuristic device in line with fal–libilism, and that his radical empiricism anticipates recent anti–foundationalist trends.

The philosophical question Nunez raises is whether we can have, as he thinks we need, a theoretical grounding for appeal to the intrinsic value of nature. This article examines the neopragmatist reasons for repudiating metaphysical realism's notions of intrinsicality and subject-independent reality. Following the holism of Donald Davidson and Richard Rorty rather than the epistemological premises of Holmes Rolston and Bernard Lonergan, the author concludes that coping with the ecological crisis does not require conjuring an epistemic crisis. Environmental ethics in neopragmatist hands would seek procedures for bringing about agreement in improving our practices, not our epistemology