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In the contemporary public sphere, the most prominent interactionbetween science and religion concerns evolutionary theory andcreationism/Intelligent Design. The legal battles (e.g., theKitzmiller versus Dover trial in 2005) and lobbying surrounding theteaching of evolution and creationism in American schools suggest thatreligion and science conflict. However, even if one were to focus onthe reception of evolutionary theory, the relationship betweenreligion and science is complex. For instance, in the United Kingdom,scientists, clergy, and popular writers, sought to reconcile scienceand religion during the nineteenth and early twentieth century, whereas the United States saw the rise of a fundamentalistopposition to evolutionary thinking, exemplified by the Scopes trialin 1925 (Bowler 2001, 2009).

Thomas Mann) and on people in general than on academic philosophy.

The ,

Schopenhauer's tour for the optimist could now be much extended.

For the past fifty years, science and religion has been de factoWestern science and Christianity—to what extent can Christianbeliefs be brought in line with the results of western science? Thefield of science and religion has only recently turned to anexamination of non-Christian traditions, such as Judaism, Hinduism,Buddhism, and Islam, providing a richer picture of interaction.

Adolf Hitler never boasted of Auschwitz.

Schopenhauer accepts that distinction, and also that the Subject is free of the forms of the Principle of Sufficient Reason (space, time, causality, etc.).

I otherwise was only aware that Leibniz had published in Latin and German.

First, at the beginning of Book I, comes the Subject of Knowledge.

The independence model holds that science and religion exploreseparate domains that ask distinct questions. Stephen Jay Goulddeveloped an influential independence model with his NOMA principle(“Non-Overlapping Magisteria”):

Thus his theory fails as phenomenology of religion.

The lack of conflict between science and religion arises from a lackof overlap between their respective domains of professional expertise.(2001: 739)

They better have read Kant, also.

While the conflict model is at present a minority position, some haveused philosophical argumentation (e.g., Philipse 2012) or havecarefully re-examined historical evidence such as the Galileo trial(e.g., Dawes 2016) to argue for this model. Alvin Plantinga (2011) hasargued that the conflict is not between science and religion, butbetween science and naturalism.

If Leibniz had followed  to England, perhaps he could have published in English as well.

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One way to regard miracles and other forms of special divine action isto see them as actions that somehow suspend or ignore the laws ofnature. David Hume (1748: 181), for instance, defined a miracle as“a transgression of a law of nature by a particular volition ofthe deity, or by the interposal of some invisible agent”, and,more recently, Richard Swinburne (1968: 320) defines a miracle as“a violation of a law of Nature by a god”. This concept ofdivine action is commonly labeled interventionist. Interventionismregards the world as causally deterministic, so God has to create roomfor special divine actions. By contrast, non-interventionist forms ofdivine action (e.g., Murphy 1995, Russell 2006) require a world thatis, at some level, non-deterministic, so that God can act withouthaving to suspend or ignore the laws of nature.

Schopenhauer's system will not make any sense except in the context of  metaphysics.

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Schopenhauer's] to do with that , the good, substantial university philosophy, which, burdened with a hundred intentions and a thousand considerations, proceeds on its course cautiously tacking, since at all times it has before its eyes the fear of the Lord, the will of the publisher, the encouragement of students, the goodwill of colleagues, the course of current politics, the momentary tendency of the public, and Heaven knows what else?

This may be a mistaken interpretation of Kant, but it is not uncommon.

Book IV of is also about the will, but now in terms of the .

I constantly saw the false and the bad, and finally the absurd and the senseless, standing in universal admiration and honour....[Dover edition, p.