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By David N. Livingstone

Using position, politics, and rhetoric as analytical instruments, old geographer David N. Livingstone investigates how non secular groups sharing a Scots Presbyterian historical past engaged with Darwin and Darwinism on the flip of the 20th century. His findings, offered because the prestigious Gifford Lectures, remodel our understandings of the connection among technological know-how and religion.

The details of place―whether in Edinburgh, Belfast, Toronto, Princeton, or Columbia, South Carolina―shaped the reaction to Darwin’s theories. have been they tolerated, repudiated, or welcomed? Livingstone indicates how Darwin was once learn in several methods, with that means distilled from Darwin's texts looking on readers' personal histories―their literary genealogies and cultural preoccupations. That the speculation of evolution fared another way elsewhere, Livingstone writes, is "exactly what Darwin may need expected. because the thought subtle, it diverged."

Dealing with Darwin exhibits the profound quantity to which theological debates approximately evolution have been rooted in such issues as anxieties over keep watch over of schooling, the politics of race family, the character of neighborhood clinical traditions, and demanding situations to standard cultural identification. In a few settings, conciliation with the hot idea, even endorsement, was once possible―demonstrating that getting to the explicit nature of person groups subverts a bent to imagine a unmarried courting among technology and faith commonly, evolution and Christianity specifically.

Livingstone concludes with modern examples to remind us that what scientists can say and what others can listen in numerous venues fluctuate this present day simply up to they did within the past.

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Extra resources for Dealing with Darwin : place, politics, and rhetoric in religious engagements with evolution

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After all, the Southern Methodists, though deeply committed to a paternalism that relegated members of the black race to a subordinate sphere, repeatedly expressed concerns for their spiritual wellbeing. In keeping with both emphases, they worked long and hard to establish an independent, all-black, Methodist Episcopal Church with which they sought to retain cordial relations. Winchell’s preAdamism threatened to erode the basis of this settlement by bestializing the entire race. 82 In the light of such announcements, southern commentators fastened on the irony in northern sympathizers’ statements of support for Winchell and the virtues of scientific freedom.

The interweaving of speech, space, and geopolitics reveals something of how the Darwin issue could become the means of hammering out all sorts of other issues. In this case, these included the links between social reconstruction and spiritual regeneration, the role of science in evangelistic projects, the opportunism of Islamic apologists, and the differing meanings that could be attached to Darwin in an Eastern Mediterranean setting. Dealing with Darwin These few stories reveal something of the different ways in which place, cultural politics, and rhetorical style matter in Darwinian deliberations among religious communities.

The mere fact of the differentiation of the human species into a variety of race types was hard evidence of evolution in action.  .  . ”38 Iverach’s enthusiasm for evolution, of course, was not without qualification. He was troubled by the expansionist imperialism that afflicted too many of Darwinism’s advocates when they insisted on applying its principles in realms far beyond its appropriate sphere.  . ” It was the same with the issue of teleology. To him, those who insisted on evolution’s fortuitous operations were just mistaken, for in profound ways evolution was entirely compatible with teleology.

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