Whewellian science and Christian theology: On the possibility of consilience

摘要

William Whewell argues that scientific knowledge arises as facts are organized and interrelated under some general idea. Whewell argues that progress in science requires not the absence of metaphysics but the presence of good metaphysics, and a proper understanding of how ideas and facts must be brought together in order for one to attain systematic knowledge. In considering the relationship between science and religion, one can ask two questions that grow out of Whewell's fundamental antithesis between facts and ideas. First, do the ideas found in religion constitute, 'good' metaphysics? Second, can religious ideas be 'bound to the facts' in such a way as to result in fruitful scientific and/or religious investigation? Traditionally, natural theology has been seen as both a way to establish religious ideas as good metaphysics, and a way of showing the importance of religious ideas as a proper, even necessary, context for scientific progress. However, the focus of natural theology has shifted in some of its contemporary employment. Some philosophers include distinctively Christian doctrines in their defenses of monotheism. One criteria of a 'good' metaphysic is that it be developed using sound methods. This is my focus. Can we make sense of the expression 'scientific method?' Can we make sense of how theology is developed, modified and evaluated using a scientific model? What implications for the relationship between science and theology follow from how we answer these questions? If Whewell's approach to the sciences is correct, a scientific theology can be established which can lead the theologian in developing good metaphysics. In Whewellian terms, I consider the possibility of the consilience of inductions in natural theology, seeking unification between scientific and theological concepts. I set out the basic tenants of Whewell's theory of scientific method, and apply his method to Christian theology. I then draw out some implications for the interaction of science and theology looking at two areas in which science and theology may interact---intelligent design and the nature of mind. While the first does not, the second area does afford the possibility of a consilience of inductions.