How Do Human Brains Think and Feel? - Science & Religion …

Religious beliefs are interpretations of immediate experience by reference to the ultimate structure of the universe, its centres of power and destiny; these are invariably conceived in supernatural terms.

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Alcoholic’s Anonymous describes itself as spiritual rather than religious and has such a book.

Ibn Rushd (Averroes) | Internet Encyclopedia of …

It's easier to understand what religion is if you understand the advantages and disadvantages of some of the more commonly cited definitions found in dictionaries.

The Two Babylons - Christian Research Institute

...A World Religious tradition is a set of symbols and rituals, myths and stories, concepts and truth-claims, which a historical community believes gives ultimate meaning to life, via its connection to a Transcendent beyond the natural order.

It is suggested here that it is possible to think of interactions between religion and globalization in other ways.
Some people think that religions and belief in God fulfil functions in human society, rather than being the result of God actually existing.

jfsr | Feminist Studies in Religion

Several typologies characterize the interaction between science andreligion. For example, Mikael Stenmark (2004) distinguishes betweenthree views: the independence view (no overlap between science andreligion), the contact view (some overlap between the fields), and aunion of the domains of science and religion; within those views herecognizes further subdivisions, e.g., the contact can be in the formof conflict or harmony. The most influential model of therelationships between science and religion remains Barbour’s(2000): conflict, independence, dialogue, and integration. Subsequentauthors, as well as Barbour himself, have refined and amended thistaxonomy. However, others (e.g., Cantor and Kenny 2001) have arguedthat it is not useful to understand past interactions between bothfields. For one thing, it focuses on the cognitive content ofreligions at the expense of other aspects, such as rituals and socialstructures. Moreover, there is no clear definition of what conflictmeans (evidential or logical). The model is not as philosophicallysophisticated as some of its successors, such as Stenmark’s(2004). Nevertheless, because of its enduring influence, it is stillworthwhile to discuss this taxonomy in detail.

Beliefs give religion its mind, rituals give religion its shape, and ethics give religion its heart.

Zoroastrianism | religion - Encyclopedia Britannica

Others, such as the medieval historian Lynn White, have cited religion’s negative role in the crisis. White has suggested that the emphasis in Judaism and Christianity on the transcendence of God above nature and the dominion of humans over nature has led to a devaluing of the natural world and a subsequent destruction of its resources for utilitarian ends.[12] While the particulars of this argument have been vehemently debated, it is increasingly clear that the environmental crisis and its perpetuation due to industrialization, secularization, and ethical indifference present a serious challenge to the world’s religions. This is especially true because many of these religions have traditionally been concerned with the path of personal salvation, which frequently emphasized otherworldly goals and rejected this world as corrupting. Thus, as we have noted, how to adapt religious teachings to this task of revaluing nature so as to prevent its destruction marks a significant new phase in religious thought. Indeed, as Thomas Berry has so aptly pointed out, what is necessary is a comprehensive reevaluation of human-earth relations if the human is to continue as a viable species on an increasingly degraded planet. This will require, in addition to major economic and political changes, examining worldviews and ethics among the world’s religions that differ from those that have captured the imagination of contemporary industrialized societies which regard nature primarily as a commodity to be utilized. It should be noted that when we are searching for effective resources for formulating environmental ethics, each of the religious traditions have both positive and negative features.

A solid understanding of religion cannot be restricted to such a definition, but it should at least incorporate its insights and ideas.

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Several historians (e.g., Hooykaas 1972) have argued that Christianity was instrumental to thedevelopment of western science. Peter Harrison (2009) thinks thedoctrine of original sin played a crucial role in this, arguing therewas a widespread belief in the early modern period that Adam, prior tothe fall, had superior senses, intellect, and understanding. As aresult of the fall, human senses became duller, our ability to makecorrect inferences was diminished, and nature itself became lessintelligible. Postlapsarian humans (i.e., humans after the fall) areno longer able to exclusively rely on their a priorireasoning to understand nature. They must supplement their reasoningand senses with observation through specialized instruments, such asmicroscopes and telescopes. As Robert Hooke wrote in the introductionto his Micrographia: