Science on the mind: Examining question ordering effects when asking about science on large-scale surveys

Previous research has examined people's attitudes toward science and scientists, highlighting how religious identities, beliefs, or behavior shapes these attitudes. However, survey design choices have been previously shown to influence individuals' attitudes toward religion and science. We investigated the extent to which question ordering (i.e. presenting questions about science before questions about religion or the paranormal) in a large-scale survey would influence respondents' attitudes toward science and religion. Utilizing an experimental design, we found that responding to science questions first led to (1) more interest in science, (2) more confidence in the scientific community, (3) increased agreement that science is a way of knowing truth, (4) more confidence in responding to science knowledge items, (5) more agreement to scientific statements, and (6) more trust in scientists. We discuss the implications of question ordering when analyzing attitudes toward science and religion within the same surveys and future directions for research.

The four "R"s: Strategies for tailoring science for religious publics and their prices

A recent wave of studies has diversified science communication by emphasizing gender, race, and disability. In this article, we focus on the understudied lens of religion. Based on an analysis of ultra-Orthodox (Haredi) science journalism and its readership, we identify four main strategies for tailoring science, which we call the four "R"s-removing, reclaiming, remodeling, and rubricating science. By analyzing how science communication is produced by and for a particular religious group, we reveal the diverse ways a religious-sensitive science communication is shaped by community gatekeepers, while also exploring the ethical and epistemological tensions this tailoring entails.

Believing in science: Linking religious beliefs and identity with vaccination intentions and trust in science during the COVID-19 pandemic

Despite evidence supporting numerous scientific issues (e.g. climate change, vaccinations) many people still doubt the legitimacy of science. Moreover, individuals may be prone to scepticism about scientific findings that misalign with their ideological beliefs and identities. This research investigated whether trust in science (as well as government and media) and COVID-19 vaccination intentions varied as a function of (non)religious group identity, religiosity, religion-science compatibility beliefs, and/or political orientation in two online studies (N = 565) with university students and a Canadian community sample between January and June 2021. In both studies, vaccination intentions and trust in science varied as a function of (non)religious group identity and beliefs. Vaccine hesitancy was further linked to religiosity through a lack of trust in science. Given the ideological divides that the pandemic has exacerbated, this research has implications for informing public health strategies for relaying scientific findings to the public and encouraging vaccine uptake in culturally appropriate ways.

A Sense of Continuity in Mortality? Exploring Science-Oriented Finns' Views on Afterdeath

Endorsement of science might entail a belief in "secular death", in which an individual faces annihilation as the bodily functions cease. In this article, we examine what science-oriented individuals think happens to humans after death. Does endorsement of science entail views on human annihilation or do people also express continuity beliefs? The open-ended responses of 387 Finns were analysed. The respondents were recruited online via organisations that promote science and research. The results suggest that while science-oriented Finns mainly endorsed annihilation and secular death, some also expressed (mostly nonreligious) views on continuation, e.g., in social bonds and nature. Secular forms of continuity were more likely mentioned by unbelievers, while theist respondents relied primarily on afterlife beliefs.

The many histories of the conflict thesis: the science vs. religion narrative in nineteenth-century Germany

The idea of an inevitable conflict between science and religion leading to relentless hostility between the two emerged in the nineteenth century and has become a powerful narrative of modernity. Most historians of science trace the origins of the so-called 'conflict thesis' to the English-speaking world, more precisely to scientist-historian John William Draper and literary scholar Andrew Dickson White. Their books on the history of scientific-religious conflict turned into bestsellers. Yet, if we look beyond the Anglo-American world, the conflict thesis appears in new historical settings. This paper argues that the science vs. religion narrative flourished already in Germany before Draper and White announced the warfare between science and religion in England and the USA. Focusing on Germany, we aim to show that the conflict thesis emerged in a polycentric process shaped by various political, cultural, and social struggles. It became a rhetorical weapon for liberal scientists in Germany to oppose Ultramontanism and, at the same time, to discredit their rivals as unscientific, fanatic, or even as 'henchmen' of the Pope. Our paper makes a case for a decentred approach to the history of the conflict thesis, which brings to the fore specific political and cultural tensions shaping this narrative in the nineteenth century.

Psychosocial Determinants of COVID-19 Vaccine Hesitancy and the Mediating Role of Various Attitudes towards Science

This study examined the way attitudes towards science in the U.S. mediate the relationship between COVID-19 vaccine hesitancy and psychosocial predictors, such as political ideology, religiosity, reactance proneness, dogmatism, perceived communal ostracism, education, and socioeconomic status. We analyzed the structure of people's attitudes towards science, revealing four distinct factors: epistemic confidence, belief that science and technology are beneficial, trust in science in general, and trust in medical science. With all four factors included as mediators in a saturated path analysis, low levels of trust in medical science and low epistemic confidence fully mediated the relationships between nearly all of the psychosocial predictors and COVID-19 vaccine hesitancy. Political conservativism's negative association with vaccine hesitancy was partially mediated by the same two facets of people's attitudes towards science. Adding nuance to existing research, we found that trust in science in general was not a significant mediator once all four facets were included in the model. These findings are discussed with a focus on their implications for understanding attitudes towards science and their substantial and complex role in COVID-19 vaccine hesitancy.

Christianity-science compatibility beliefs increase nonreligious individuals' perceptions of Christians' intelligence and scientific ability

Nonreligious individuals stereotype Christians as unscientific and see Christianity and science as conflicting. The present studies examined how perceptions of incompatibility between Christianity and science influence nonreligious individuals' stereotypes of Christians in science in the US context. We measured (Study 1) and manipulated (Study 2) participants' beliefs about the compatibility or incompatibility of Christianity and science. In Study 1 (N = 365), nonreligious participants (n = 214), more so than Christian participants (n = 151), perceived Christianity and science as incompatible, which in turn predicted perceptions of Christians as less intelligent and less scientifically able. In Study 2 (N = 799; 520 Christians, 279 nonreligious), manipulating perceived Christianity-science compatibility reduced negative perceptions of Christians' scientific ability and general intellect among nonreligious participants. Implications for mitigating negative stereotypes of Christians in science, increasing Christians' representation in scientific fields, and improving relations between Christians and nonreligious groups are discussed.

"We think this way as a society!": Community-level science literacy among ultra-Orthodox Jews

Despite growing interest in community-level science literacy, most studies focus on communities of interest who come together through particular science, environmental or health-related goals. We examine a pre-existing community-ultra-Orthodox Jews in Israel-with a particular history and politics vis-à-vis science, technology, and medicine. First, we show how Haredi cosmologies and culture come together to critique science as an epistemology while engaging with science as a technology. Then, we demonstrate how community-based medical experts serve as both science-related knowledge mediators and gatekeepers. Whereas Haredi Jews are constantly critiqued for their low levels of individual secular and science education, these community-based webs of knowledge seemingly position Haredi individuals with knowledge that surpasses the average "secular" Israeli. This case study develops unique analytical tools in the growing field of community-level science literacy, while pushing forward conversations about self-ascribed experts, knowledge gatekeeping, and the socio-political contexts of group critiques of science.

Science rejection in Greece: Spirituality predicts vaccine scepticism and low faith in science in a Greek sample

Recent research has identified spirituality as an important contributor to vaccine scepticism and low faith in science, particularly in WEIRD (Western, Educated, Industrialized, Rich and Democratic) nations. In the present study, we further tested the generalizability of these findings in a religious South-Eastern European country - Greece, with more extensive measures of key constructs. We replicate previous work using measures of improved construct validity. Spirituality was found to be the strongest predictor of vaccine scepticism and low faith in science. In addition, low science literacy was also predictive of vaccine rejection. Climate change scepticism was not associated with spirituality but with political conservatism, which corroborates previous findings. These results provide further evidence for two previously made observations: science scepticism is heterogeneous, and spirituality is an important factor in shaping science rejection.

Fertilizing morality: How religiosity and orientations toward science shape the morality, immorality, and amorality of reproductive technologies

Scientific innovations continue to advance the possibilities of human reproduction, raising important empirical and ethical questions. In vitro fertilization, disease reproductive genetic technologies, and enhancement reproductive genetic technologies are three reproductive technologies with varying moral support. Instead of assuming moral poles, we use original, nationally representative survey data of US adults (N = 8107) and multinomial logistic regression to examine how religiosity and orientations toward science shape the moral acceptability, amorality, and the moral rejection of in vitro fertilization, disease reproductive genetic technologies, and enhancement reproductive genetic technologies. We find that increased confidence and trust in science lowered the odds of holding moral concerns, while greater religiosity was associated with higher odds of viewing these technologies as morally wrong. Moral attitudes further varied across religious tradition as certain religious groups had significantly higher odds of viewing these technologies as amoral. Findings have implications for advancing understandings of morality around the faith-science interface beyond conceptions of a moral binary.

'Somewhere between science and superstition': Religious outrage, horrific science, and The Exorcist (1973)

Science and religion pervade the 1973 horror The Exorcist (1973), and the film exists, as the movie's tagline suggests, 'somewhere between science and superstition'. Archival materials show the depth of research conducted by writer/director William Friedkin in his commitment to presenting and exploring emerging scientific procedures and accurate Catholic ritual. Where clinical and barbaric science fails, faith and ritual save the possessed child Reagan MacNeil (Linda Blair) from her demons. The Exorcist created media frenzy in 1973, with increased reports in the popular press of demon possessions, audience members convulsing and vomiting at screenings, and apparent religious and specifically Catholic moral outrage. However, the official Catholic response to The Exorcist was not as reactionary as the press claimed. The United States Conference of Catholic Bishops' Office of Film and Broadcasting (USCCB-OFB) officially and publicly condemned the film as being unsuitable for a wide audience, but reviews produced for the office by priests and lay Catholics and correspondence between the Vatican and the USCCB-OFB show that the church at least notionally interpreted it as a positive response to the power of faith. Warner Bros. Studios, however, were keen to promote stories of religious outrage to boost sales and news coverage - a marketing strategy that actively contradicted Friedkin's respectful and collaborative approach to working with both religious communities and medical professionals. Reports of Catholic outrage were a means of promoting The Exorcist rather than an accurate reflection of the Catholic Church's nuanced response to the film and its scientific and religious content.

Ignorance or culture war? Christian nationalism and scientific illiteracy

Religiously conservative Americans consistently demonstrate lower scientific literacy than other Americans. Some argue, however, that Americans' scientific literacy is contingent on subcultural conflict, showing differences in scientific literacy that emerge only on religiously contested scientific claims. Building on these insights, we find that the most salient factor explaining Americans' divergence on contested (though not on uncontested) scientific claims is not religious commitment or conservatism per se, but an ideology that seeks political-and consequently epistemic-dominance: Christian nationalism. National data show that Christian nationalism is unassociated with Americans' answers on questions about uncontested scientific knowledge. However, Christian nationalism is the strongest predictor of incorrect answers on questions about religiously contested scientific claims. Contemporary "culture war" debates over science have little to do with outright ignorance of science, nor are they strictly about religiosity or theological conservatism. Rather, disputes over science and religion reflect politically motivated denials of scientific facts that threaten Christian nationalism's claims to epistemic and cultural authority.

The Dawkins effect? Celebrity scientists, (non)religious publics and changed attitudes to evolution

The role of science popularization remains relatively under-explored in research on contemporary public acceptance of evolution. In this study, we analyse national survey data to interrogate the role Britain's best-known celebrity scientists David Attenborough, Brian Cox, Richard Dawkins and Stephen Hawking may have played in changing public views of evolution, as well as the role of two creationists: Ken Ham and Harun Yahya. We investigate how well known these public figures are, what their views of religion are perceived to be and, drawing on social identity theory, whether they exert different effects on attitudinal change to evolution among different religious and non-religious publics. Binary logistic regression analysis shows that among Muslim and Pentecostal Christian publics, those familiar with Dawkins as both a scientist and as someone who holds negative views of religion are more likely to have become less accepting of evolution. Conversely, among non-religious publics, Dawkins was the only celebrity scientist associated with higher odds of becoming more accepting of evolution. We suggest that engaging certain religious audiences with the science of evolutionary biology may be more effective when their religious identities are not threatened.

What science means to me: Understanding personal identification with (evolutionary) science using the sociology of (non)religion

Within science and technology studies, there is an established tradition of examining publics' knowledge of, trust in, access to and engagement with science, but less attention has been paid to whether and why publics identify with science. While this is understandable given the field's interest in bridging gaps between publics and producers of scientific knowledge, it leaves unanswered questions about how science forms part of people's worldviews and fits into cultural politics and conflict. Based on 123 interviews and 16 focus groups with mixed religious and nonreligious publics and scientists in the United Kingdom and Canada, this article utilises approaches from the sociology of (non)religion to delineate varieties of science identification. It maps out 'practical', 'norm-based', 'civilisational' and 'existential' identifications and explores how these interrelate with people's social characteristics. The article illustrates how science identification is typically dependent on a constellation of cultural/political influences rather than just emerging out of interest in science.

Stokes: Victorian Britain's most important religious scientist?

Sir George Gabriel Stokes is justly recognized for his substantial contributions to mathematics and physics, particularly optics and hydrodynamics. Yet Stokes also had a particularly noteworthy involvement in the religious life of Victorian Britain, and especially in the relationship between science and religion. As an outspoken evangelical, a prominent religious scientist, a lecturer on natural theology, and a lay writer on widely-debated theological topics such as eternal punishment, Stokes made contributions unsurpassed by any of his contemporaries. However, these have often been overlooked. This article redresses this situation, by explaining Stokes's religious life, his influence on debates over science and religion, his natural theology, and his promotion of the doctrine of conditional immortality. This article is part of the theme issue 'Stokes at 200 (Part 1)'.

Secularism in science: The role of religious affiliation in assessments of scientists' trustworthiness

With controversies surrounding numerous science topics, including vaccinations and climate change, science skepticism in the United States is of growing concern. Some skepticism of science may stem from the perceived association between science and atheism, as well as stereotypes of religious individuals as prosocial. Three studies examine how scientists' religious affiliation (or lack thereof) influences perceptions of their warmth and trustworthiness among Christian participants. (Study 1 also includes atheist participants for comparison purposes.) Whereas atheist participants evaluate atheist scientists as more trustworthy than scientists from various religious groups (e.g. Christian, Jewish, and Muslim), Christian participants consistently evaluate atheist scientists as less trustworthy and less warm than religious scientists, and not exclusively Christian scientists. These effects are explained, in part, by Christian participants' perceptions that atheist scientists are less motivated by prosociality compared to religiously affiliated scientists and, as Study 3 demonstrates, have a negative association with trust in scientists in general.

Science-religion compatibility beliefs across Middle Eastern and American young adult samples: The role of cross-cultural exposure

Research shows that people in predominantly Christian cultures tend to perceive a basic tension between science and religion, which is not reflected in predominantly Muslim cultures. In this cross-cultural study comparing Christian university students in the United States and Muslim university students in the United Arab Emirates, we examined time spent in Western countries (for UAE students) or overseas (for American students) as predictors of perceived religion-science compatibility. Drawing upon the notion that science is viewed as more secular in Christianity than in Islam, we hypothesized and found that among UAE students, number of weeks per year spent in the West correlated negatively with religion-science compatibility beliefs. This relationship held even when controlling for science knowledge, suggesting that it results not from epistemological opposition to science but from an increasing exposure to the idea that science should be seen as a secular institution. Among American students, number of weeks per year spent overseas and religion-science compatibility beliefs were not associated. Implications for perceptions of science among different religious groups and in different cultural contexts are discussed.

The reappearance of Galileo's original Letter to Benedetto Castelli

This article describes an important manuscript discovered recently in the Royal Society archives, and presents evidence that it is the holograph of Galileo's Letter to Benedetto Castelli of 21 December 1613. It was in this letter that Galileo first set out his ideas on the relation between science and religion, and defended Copernican astronomy from charges of being contrary to the Holy Scriptures. The text of the Letter has hitherto been known only through manuscript copies, namely the 12 used by Antonio Favaro in his critical edition of 1895. Despite his magisterial work, Favaro did not manage to locate Galileo's autograph and was forced to rely exclusively on copies. The Letter to Castelli preserved at the Royal Society is of remarkable interest. By comparison with the other extant manuscript copies by different hands, its wording seems to be theologically more daring and compromising. The discovery of this autograph is therefore one of the most important in Galilean studies in recent decades, shedding new light on his intricate relations with the Roman Catholic Church in these years.

Techniques for nothingness: Debate over the comparability of hypnosis and Zen in early-twentieth-century Japan

This paper explores a debate that took place in Japan in the early twentieth century over the comparability of hypnosis and Zen. The debate was among the first exchanges between psychology and Buddhism in Japan, and it cast doubt on previous assumptions that a clear boundary existed between the two fields. In the debate, we find that contemporaries readily incorporated ideas from psychology and Buddhism to reconstruct the experiences and concepts of hypnosis and Buddhist nothingness. The resulting new theories and techniques of nothingness were fruits of a fairly fluid boundary between the two fields. The debate, moreover, reveals that psychology tried to address the challenges and possibilities posed by religious introspective meditation and intuitive experiences in a positive way. In the end, however, psychology no longer regarded them as viable experimental or psychotherapeutic tools but merely as particular subjective experiences to be investigated and explained.

Are the religious suspicious of science? Investigating religiosity, religious context, and orientations towards science

Are the religious suspicious of science? Drawing on data from 52 nations in the World Values Survey (wave 6) ( N = 58,474), I utilize multilevel models to examine the relationship between religiosity, religious context, and five different orientations towards science: confidence in science, trust in scientific authority under conditions of conflict with religion, faith in science, views on the moral effects of science, and interest in scientific knowledge. Results show that while religiosity is on average negatively associated with the five outcomes, the relationship between religiosity and orientations towards science varies by country such that religiosity is sometimes positively associated with the different outcomes. Religiosity is only consistently negatively associated with trust in scientific authority in all countries and with all orientations towards science in western countries. Finally, differences in orientations towards science also exist across country religious contexts, with countries dominated by the unaffiliated having more positive orientations towards science.

Responding to Richard: Celebrity and (mis)representation of science

Drawing on 48 in-depth interviews conducted with biologists and physicists at universities in the United Kingdom, this study examines scientists' perceptions of the role celebrity scientists play in socially contentious public debates. We examine Richard Dawkins' involvement in public debates related to the relationship between science and religion as a case to analyze scientists' perceptions of the role celebrity scientists play in the public sphere and the implications of celebrity science for the practice of science communication. Findings show that Dawkins' proponents view the celebrity scientist as a provocateur who asserts the cultural authority of science in the public sphere. Critics, who include both religious and nonreligious scientists, argue that Dawkins misrepresents science and scientists and reject his approach to public engagement. Scientists emphasize promotion of science over the scientist, diplomacy over derision, and dialogue over ideological extremism.

Which question do polls about evolution and belief really ask, and why does it matter?

Data from studies conducted to determine acceptance rates for evolution are often misleading. The questions that are asked and compared to one another do not always give an authentic picture of respondents' views. Quite often, polls, such as those by IPSOS, Gallup, and PEW, also run together questions asking respondents' beliefs in concepts like God with questions asking respondents' beliefs about concepts like evolution. The two are distinct and should not be confused. One might believe in evolution while having wrong beliefs about it, whereas someone else might decide not to believe in evolution while having accurate beliefs about it. Distinguishing between " belief in" and " belief about" might help remove an unrecognized confounding element from these studies.

Attitudes to evolution among Christians, Muslims and the Non-Religious in Britain: Differential effects of religious and educational factors

According to poll results and media reports, Britain has a significant and growing number of creationists. However, little scholarly research has been carried out to explore this phenomenon. We present results from a national survey of 6020 individuals to give a comprehensive picture of contemporary public attitudes to evolution in Britain. Furthermore, we explore the effects of religion and education on attitudes to evolution. Unique to this study, we analyse the effects of attending a religiously affiliated school ('faith school') on acceptance of evolutionary theory. We examine these effects in the general population, and additionally, across different Christian, Muslim and Non-Religious subpopulations. Results give strong evidence that the number of creationists has been overstated previously. We find the effect of education is complex and varies between different religious groups, but that faith school attendance is associated with more acceptance of evolution for people belonging to groups that tend to reject it.

Opposing ends of the spectrum: Exploring trust in scientific and religious authorities

Given the ethical questions that surround emerging science, this study is interested in studying public trust in scientific and religious authorities for information about the risks and benefits of science. Using data from a nationally representative survey of American adults, we employ regression analysis to better understand the relationships between several variables-including values, knowledge, and media attention-and trust in religious organizations and scientific institutions. We found that Evangelical Christians are generally more trusting of religious authority figures to tell the truth about the risks and benefits of science and technology, and only slightly less likely than non-Evangelicals to trust scientific authorities for the same information. We also found that many Evangelicals use mediated information and science knowledge differently than non-Evangelicals, with both increased knowledge and attention to scientific media having positive impacts on trust in scientific authorities among the latter, but not the former group.

Scientists and religious leaders compete for cultural authority of science

Measurement of public trust in sources of information about science primarily examines whether the public turns to the "science communication industry" for information about science. Research posits, however, that scientists are not the singular cultural authority on science. Here, we examine the extent to which people turn to religion and religious individuals for information about science. Drawing on a nationally representative survey of US adults, we examine what factors-when individuals have a question about science-shape respondent's likelihood of turning to science-based versus religion-based sources. Results show that religiosity is a strong positive predictor of looking to religious sources for scientific information, but it does not deter seeking out scientific sources. The results also show that interest in science has a positive influence on the likelihood of turning to a religious source.

Censoring Huxley and Wilberforce: A new source for the meeting that the Athenaeum 'wisely softened down'

In mid July 1860, the Athenaeum published a summary of the discussions about Charles Darwin's theory that took place at the British Association meeting in Oxford. Its account omitted the famous exchange between Samuel Wilberforce, Bishop of Oxford, and Thomas Huxley, the rising man of science. A fuller report of the meeting was published a week later in a local weekly, the Oxford Chronicle, but this has gone unnoticed by historians. The Oxford Chronicle supplies a new version of Wilberforce's question to Huxley, with more material about religious objections to human evolution and the proper role of authority in popular scientific discussions. Excerpts from the Athenaeum and Oxford Chronicle accounts show that they likely had a common ancestor, and other sources corroborate details given only in the Oxford Chronicle. This discovery reveals that the Athenaeum narrative-until now the longest and best known-was censored to remove material that was considered objectionable. The Oxford Chronicle gives us a fuller story of what was said and how the audience reacted to the encounter between Huxley and Wilberforce.

Enlarging the bounds of moral philosophy: Why did Isaac Newton conclude the Opticks the way he did?

This paper draws attention to the remarkable closing words of Isaac Newton's Optice (1706) and subsequent editions of the Opticks (1718, 1721), and tries to suggest why Newton chose to conclude his book with a puzzling allusion to his own unpublished conclusions about the history of religion. Newton suggests in this concluding passage that the bounds of moral philosophy will be enlarged as natural philosophy is 'perfected'. Asking what Newton might have had in mind, the paper first considers the idea that he was foreshadowing the 'moral Newtonianism' developed later in the eighteenth century; then it considers the idea that he was perhaps pointing to developments in natural theology. Finally, the paper suggests that Newton wanted to at least signal the importance of attempting to recover the true original religion, and perhaps was hinting at his intention to publish his own extensive research on the history of the Church.

The influence of science popularizers on the public's view of religion and science: An experimental assessment

Research suggests that public figures can play an influential role in forming public opinion; yet, little research has experimentally tested the efficacy of public figures on the cognitive formation of boundaries. Using an experiment embedded within a nationally representative survey, we examine how two science popularizers, Francis Collins and Richard Dawkins, influence perceptions regarding the boundaries between religion and science. We find that learning of Dawkins does not influence people's perceptions of the religion-science relationship, while learning of Collins shifts respondents toward a collaborative view of religion and science. Findings suggest that figures with unexpected views might be more effective in changing conceptual boundaries.

Muslim teachers' conceptions of evolution in several countries

Using a questionnaire validated by the project Biohead-Citizen, where 15 questions are dedicated to evolution, we analyse Muslim teachers' conceptions of evolution in several countries. The first part compares nine francophone countries, with varying degrees of Muslim or Christian culture: France, Morocco, Algeria, Tunisia, Lebanon, Senegal, Burkina Faso, Cameroon and Gabon, and shows a strong contrast between France and the eight other countries. The second part compares Muslim and Christian teachers in the countries where the comparison is possible, finding no difference, or a few differences in Lebanon. The third part analyses the data related to the 2130 Muslim teachers sampled to identify the controlled parameters that can be correlated to their variations. The discussion is structured by three questions: Are Muslim countries, and Muslim teachers, more creationist than other ones? Is the teachers' knowledge related to their more or less creationist conceptions? Are Muslim teachers more creationist in European countries?

Making sense of Islamic creationism in Europe

Islamic creationism has been noted as a serious concern in Europe. There have been reports of boycotts of university evolution lectures and, in one extreme case, even a threat of violence. While religious objections are indeed at play in some cases, our understanding of the rise of Islamic creationism should also take into account socioeconomic disparities and its impact on education for Muslim minorities in Europe. Furthermore, the broader narrative of rejection of evolution in Europe, for some Muslims, may be bound up in reactions to the secular culture and in the formation of their own minority religious identity. On the other hand, the stories of Muslim rejection of evolution in media end up reinforcing the stereotype of Muslims as "outsiders" and a threat to the European education system. A nuanced understanding of this dynamic may benefit those who support both the propagation of good science and favor cultural pluralism.

Developing theological tools for a strategic engagement with Human Enhancement

The literature on Human Enhancement may indeed have reached a critical mass yet theological engagement with the subject is still thin. Human Enhancement has already been established as a key topic within research and captivating visions of the future have been allied with a depth of philosophical analysis. Some Transhumanists have pointed to a theological dimension to their position and some who have warned against enhancement might be seen as having done so from a perspective shaped by a Judeo-Christian worldview. Nonetheless, in neither of these cases has theology been central to engagement with the enhancement quest.Christian theologians who have begun to open up such an engagement with Human Enhancement include Brent Waters, Robert Song and Celia Deane-Drummond. The work they have already carried out is insightful and important yet due to the scale of the possible engagement, the wealth of Christian theology which might be applied to Human Enhancement remains largely untapped. This paper explores how three key aspects of Christian theology, eschatology, love of God and love of neighbour, provide valuable tools for a theological engagement with Human Enhancement. It is proposed that such theological tools need to be applied to Human Enhancement if the debate is to be resourced with the Christian theological perspective of what it means to be human in our contemporary technological context and if society is to have the choice of maintaining its Christian foundations.

Faith in science in global perspective: Implications for transhumanism

While citizens can know scientific facts, they also have faith in science - with faith defined as a firm belief for which there is no proof. Using national public opinion surveys from twelve nations from 1993 to 2010, I examine three different types of faith in science that citizens could hold. I examine temporal changes in levels of faith in science as well as the social determinants of each type of faith. I focus on the implications of these levels of faith for the transhumanist movement, which is particularly dependent on faith in science. I find that two of three types of faith in science are on the rise across the West, and that the social determinants of these types of faith suggest particular challenges for the transhumanist movement.

Measuring science or religion? A measurement analysis of the National Science Foundation sponsored science literacy scale 2006-2010

High scientific literacy is widely considered a public good. Methods of assessing public scientific knowledge or literacy are equally important. In an effort to measure lay scientific literacy in the United States, the National Science Foundation (NSF) science literacy scale has been a part of the last three waves of the General Social Survey. However, there has been debate over the validity of some survey items as indicators of science knowledge. While many researchers treat the NSF science scale as measuring a single dimension, previous work (Bann and Schwerin, 2004; Miller, 1998, 2004) suggests a bidimensional structure. This paper hypothesizes and tests a new measurement model for the NSF science knowledge scale and finds that two items about evolution and the big bang are more measures of a religious belief dimension termed "Young Earth Worldview" than they are measures of scientific knowledge. Results are replicated in seven samples.

Jan Swammerdam's frogs

Having discussed insect metamorphosis at length, Jan Swammerdam's Bybel der Natuure (1679/1737) reached its climax with a substantial description of the generation and muscular activity of frogs. This paper explores the rhetorical role of frogs in Swammerdam's ‘great work’, showing how they were the Archimedean point from which he aimed to reorder all of creation—from insects to humans—within one glorious, God-ordained natural history and philosophy. Swammerdam linked insects to frogs through a demonstration that all underwent epigenesis; and frogs were then linked to humans through a demonstration of their identical muscular activity. The success of Swammerdam's strategy required a theological reconstruction of the frog, traditionally an ungodly creature, such that trustworthy knowledge could be obtained from its body. Perhaps surprisingly, this act of theological cleansing is shown to be somewhat prefigured in the distinctly non-experimental natural history of Edward Topsell (1608). The paper also examines Swammerdam's interactions with the mystic Antoinette Bourignon, and his challenges in reconciling a spirituality of meletetics with a material epistemology in natural philosophy. Differences are revealed between the natural analogies given by Swammerdam in his published and unpublished writings, undermining to a certain extent the triumphal insect–frog–human rhetorical structure of the Bybel.