No passado mês de Setembro submeti à Fundação para a Ciência e a Tecnologia uma Projecto de Investigação na área das relações entre ciência e religião. É esse Projecto que deixo aqui, enquanto espero a oportunidade de o defender perante um júri internacional.

Project leader Alfredo de Oliveira Dinis

Título do projecto

SCIENTIA ET SAPIENTIA-a interacção entre ciência e religião no contexto do desenvolvimento económico, político, e tecnológico, e das preocupações ecológicas e de desenvolvimento sustentável, nas sociedades contemporâneas, particularmente na Europa.

Project title

SCIENTIA ET SAPIENTIA - the interplay between science and religion in the context of economic, political and technological developments, and of sustained development and ecological concerns, in contemporary societies, particularly in Europe.

Resumo (em português)
Abstract (in portuguese)

O Projecto pretende promover um debate interdisciplinar e inter-cultural sobre as profundas e rápidas mudanças que sobretudo desde o final da segunda grande guerra têm influenciado a configuração das sociedades contemporâneas, particularmente no ocidente. Um ponto fundamental da investigação tem a ver com a inter-relação entre ciência, tecnologia e religião, sobretudo a partir das descobertas revolucionárias em biologia, desde o século XIX, em física e em astrofísica desde o início do século XX, e em ciências cognitivas desde meados do mesmo século. Esta inter-acção será analisada num contexto cultural mais vasto que inclui as dimensões económica, política, tecnológica, ecológica e social (sobretudo no que se refere aos problemas de género e de convivência inter-racial). O carácter multicultural da Europa é igualmente um elemento importante no contexto desta investigação. Também as implicações ecológicas dos desenvolvimentos científicos e tecnológicos serão analisadas tendo em conta a atitude das grandes religiões, sobretudo o Cristianismo e o Islão, perante a preservação do ambiente.

Tanto o Cristianismo como o Islão convivem mal com diversos desenvolvimentos científicos e tecnológicos, particularmente os que se referem ao evolucionismo biológico, à biotecnologia e às ciências cognitivas, havendo, por outro lado, em alguns sectores a tentação de aceitar a revolução quântica em favor de uma visão religiosa do mundo. Trata-se de uma situação que merece uma análise cuidadosa.

Uma das razões pelas quais se pretende ter em especial consideração as posições religiosas de duas das maiores religiões monoteístas é o facto de o Cristianismo e o Islão terem tido no passado e continuarem a ter no presente uma influência notável na evolução de diversas sociedades, incluindo a sociedade Europeia. Por outro lado, tem-se em conta o facto de a possível entrada na Comunidade Europeia da Turquia, um país islâmico, gerar receios de vária ordem. Esta situação não tem suscitado em Portugal um interesse significativo, pretendendo-se por isso activar o debate em torno destas questões. Por isso mesmo se procurou integrar no Projecto investigadores de outros países, incluindo um muçulmano, da Turquia, e uma muçulmana, do Irão. O Prof. Bulent Senay, doutorado, é o coordenador de um de um grupo de investigação da Faculdade de Teologia da Universidade de Uludag (Bursa, Turquia) intitulado “Simurgh Society for Knowledge, Culture and Research”. Este investigador é também docente de matérias como ‘O Islão no mundo moderno’, ‘A ciência na história do Islão’ e ‘Religião e Ecologia’. A Profª Shiva Khalili é Presidente do Departamento de Ciência e Religião, do Centro Nacional de Investigação em Ciências Médicas, de Tehrão.

O outro parceiro do Projecto é um grupo de investigadores da Universidade de Comillas (Madrid) intitulado “Cátedra Ciencia Technología y Religión”. São coordenadores os Profs. Javier Leach e Javier Monserrat, ambos doutorados e docentes nas áreas das ciências naturais e do diálogo ciência-religião. Actualmente, o grupo está particularmente interessado em analisar o impacto do evolucionismo biológico no Cristianismo.

Em Portugal, tanto instituições como as Faculdades de Teologia e de Ciências, como os investigadores individuais nestas áreas, não se têm interessado em aprofundar o impacto que as revoluções acima mencionadas têm tido em décadas mais recentes nas concepções e práticas religiosas no contexto das sociedades contemporâneas. O Projecto pretende encorajar esse debate integrando-o na discussão e busca de soluções para os problemas de vária ordem que se colocam hoje à construção de uma Europa unida e a um processo de globalização que promova a justiça e a tolerância cultural. Só deste modo a ciência aliada à sabedoria poderá conviver com as religiões, e vice-versa.

Os membros do Projecto tencionam organizar seminários, conferências e colóquios, quer a nível nacional, quer internacional, publicar os textos relativos a essas iniciativas e ainda produzir documentários em vídeo que possam servir de apoio a acções de formação cívica e de debates em escolas e outras instituições culturais. Estas acções têm, além do mais, um acentuado carácter de divulgação científica, uma vez que serão analisadas com algum pormenor os aspectos mais importantes das várias revoluções científicas e tecnológicas.

É importante salientar que a equipa portuguesa de investigação é composta por dois doutores e um mestre na área da Filosofia da Ciência, um doutor e um mestre na área da Psicologia, um doutor e um mestre na área da Física Teórica, e um doutor em Teologia.

Resumo (em inglês)

Abstract (in english) The Project aims to promote an interdisciplinary and intercultural dialogue on the profound and quick changes that, especially since the end of world war II, have influenced the evolution of contemporary societies, mainly in the western world. A key point in the research to be carried out has to do with the inter-relation among science, technology and religion, mainly after the revolutionary discoveries in biology since the XIXth century, and in physics since the beginning of last century. This interaction will be analysed within a wider, cultural context, that includes the economic, political, technological, ecological and social concerns (mainly as to inter-racial and gender problems). The multicultural characteristic of Europe is also an important element in the context of the research. The ecological implications of scientific and technological developments will also be analysed taking into account the attitude of the major religions, mainly Islam and Christianity as to the ecological concerns. Both Christianity and Islam have dealt badly with some scientific and technological developments, particularly those that have to do with biological evolutionism, biotechnology and the cognitive sciences. On the other hand, attempts have been made to accept the quantic revolution as favouring a religious world view. Thus an analysis of this situation is quite necessary. One of the reasons why a special attention will be paid to the religious views of these two major religions is the fact that both have had in the past, and continue to have in the present, a considerable influence in the evolution of many societies, including the European society. Another reason is the fact that Turkey will probably join the European Community, an Islamic although secularised country, raising actually some concerns in many Europeans. The Portuguese have paid little attention to this situation, and the Project aims to promote a much needed debate. For this reason, an effort has been made to have the contribution of researchers from other countries. One of them is precisely Turkey. Prof. Bulent Senay, Ph.D., coordinates a research group at the Faculty of Theology of Uludag University (Bursa, Turkey) titled “Simurgh Society for Knowledge, Culture and Research”. This scholar teaches courses on issues such as Islam in the modern world, Science in Islamic History, and Religion and Ecology. The other partner in the Project is a group of researchers of the Spanish University of Comillas and the Complutense University (both in Madrid). The group coordinators are Profs. Javier Leach, Ph.D. and Javier Monserrat,Ph.D. They lecture in the areas of the natural sciences and of the dialogue between science and religion. The group is now analysing the impact of biological evolutionism on Christianity. In Portugal both institutions like Faculties of Theology and Faculties of Science, and the individual researchers in these areas, have had little interest in the analysis of the impact that the major scientific revolutions have had in recent decades on the religious views and practices of people within the context of contemporary societies. The Project aims to encourage this debate as part of the discussion and the search for solutions to the different problems that both the construction of a united Europe, and a process of globalisation that will promote justice and cultural tolerance are facing today. The Project members intend to organize seminars, conferences and congresses, at both national and international level; to publish the relevant texts related to these initiatives; and to produce video documentaries that may support debates in schools and in other cultural institutions. It worth noticing that these initiatives correspond also to a major concern as to the spread of scientific knowledge, since the several scientific and technological revolutions will be analysed with some detail.

It is important to point out that the Portuguese research team includes three members in the area of philosophy of science (2 with a Ph.D. and one with a Master degree), two in the area of theoretic physics (one with a Ph.D. and another with a Master degree), one in theology with a Ph.D., and one in the area of psychology (actually preparing to begin reading for the Ph.D.).

Descrição dos Objectivos do Projecto

Project Objectives (description) 1. The Project aims to identify major consequences that some of the main scientific and technological revolutions –evolutionist, quantic, astrophysic, cognitive and biotechnological- have in the present upon both cultural changes in general, and upon the changes in the theological views of the eastern and western major religious traditions, in particular. Scientific knowledge of those revolutions will be provided.

2. An attempt will be made to understand how two of the major religions, Christianity and Islam, are facing the scientific and technological challenges, and the ecological problem, racial tolerance and other social issues. Knowledge of the main aspects of Christianity and Islam will be provided.

3. A special attention will be paid to the impact of contemporary science and technology, together with the main religions, especially Christianity and Islam, in the shaping of contemporary societies, paying a special attention to the European society, taking also into account the possibility of Turkey becoming a member of the European Community.

4. The Project aims to foster a dialogue between scientists, theologians and the general public.

Descrição dos Objectivos do Investigador Responsável

Principal Investigator Objectives (description) The personal objectives of the Principal Investigator are: first, to understand whether it is possible for the main religions to face the challenges of scientific and technological progress; second, to understand how changes in the economic and political activity determine the way people in that society think and act, also at the level of religious beliefs and practices; third, how science and religion may help people to face with wisdom the many problems of contemporary societies; fourth to confront his own views with those of other researchers, national and international; and fifth, to encourage a serious dialogue about the present situation of contemporary societies and bring the discussion to the students and to the general public.

Descrição do Estado da Arte

State of the Art (description) Recent studies on the evolution of systems of values in societies with different levels of economic and political developments both in Europe (European Values Study, European Social Survey and Eurobarometer) and throughout the world (World Values Survey,) have emphasized how in advanced societies these developments are eroding religious values and the trust in traditional religious beliefs and institutions. A good number of studies have been published that examine the data that are being collected, and propose theories that allows such data to make sense. They show, for example, that there may be little relation between religious beliefs and the acceptance of technological developments even in the case that they may have unwelcomed consequences as in the case of genetically modified plants. Ronald Inglehart is one of the major authors that coordinate the both the surveys and the analyses of the data they provide. The main studies published so far are mentioned in the bibliography of the Project.

At the same time, however, two of the main monotheistic religions, namely Christianity and Islam, seem to resist, sometimes with violence, to such erosion, and they appear as strong as ever. Particularly in the United States, some radical Christians oppose the teaching of Darwinism in their schools, based on a recent trend called Intelligent Design. And throughout the world many Christians continue to oppose some technological developments especially in the field of bioethics and biotechnology in general.

On the other hand, radical Muslims consider violence as a legitimate mean to strengthen their influence in the world. They have also problems in accepting some developments in contemporary technology and science, including Darwinism and the more recent developments in the cognitive sciences.

As the process of globalisation unfolds, a clash between religious beliefs and institutions, from the one side, and scientific and technological developments, from the other side, may create new tensions and even wars.

While sociologists study the issue from a rather neutral point of view, some wellknown scientists, like Richard Dawkins, and philosophers, like Daniel Dennett, are simply refuting religion on the basis of science. However, Christians like Ian Barbour and John Polkinghorne are trying to understand how science and religion may be partners of a fruitful dialogue that shows how scientia et sapientia may converge. In the Muslim world, science is supposed to be subordinate to the Koran, and the dialogue science-religion has not attract much attention so far.

In this context one may ask what is the best way to face a situation that may create conflicts within the actual multicultural societies. As to Europe, particularly, this is a sensitive issue, not only because there are many Muslims and Christians that appear to live very uncomfortable in a multicultural way of life, but also because Turkey, a Muslim, secularised country has asked to join the European Community. How is it possible for the major religions to face recent developments in technology and science in a positive way? How can they promote a sustainable technological development that is compatible with ecological concerns?

Should scientists fight religion on a scientific basis, or should they dialogue with believers?

How are economic and political developments in the world and particularly in Europe being shaped by he interplay of science, technology and religion? What kind of attitudes are religions fostering today as to crucial issues such as ecology, racial and religious tolerance, and gender?

Divulgação de Resultados (descrição)

Diffusion of Results (description) The results of the findings during the unfolding of the Project will be made public through conferences and articles, and also through a permanent presence in the mass media. In the end, a book with the main texts, and a video documentary will be produced.

Repercussões (descrição)

Repercussions (description) It is expected that the initiatives of the Project contribute to a greater awareness both among the intellectuals and the public in general, of the major problems that contemporary societies are facing, especially due to the interplay of scientific and technological developments, from the one side, and religious beliefs and practices from the other side. Sociological theories that attempt to explain how science, technology and religion interact also with the economic and political dimension will allow people to have a better understanding of the actual dynamics of contemporary societies, of their new problems and of the ways to deal with them with science and wisdom, with scientia et sapientia. Hopefully, scientists will become interested in the discussion of social and religious issues, and theologians become open to face the new challenges of science and technology in changing societies. Hopefully also, the debate will reach the universities and the secondary schools both at the level of teachers and of students, so that a more responsible attitude of citizenship will be promoted, especially in Portugal and in the other countries that are partners of the Project: Spain, Iran and Turkey. It is also expected that people taking part in the several kinds of initiatives will improve their scientific knowledge, since explanations on the nature of several scientific and technological revolutions will be provided.

De 1 a 4 de Maio participei no Primeiro Congresso International sobre Ciência e Religião na Universidade de Ciências Médicas de Teerão. Apresentei uma comunicação intitulada "Neurosciences and Theology: the ambiguities of Neurotheology". A experiência foi muito positiva. Os intelectuais iranianos com quem contactei foram extremamente amáveis. Convidaram diversos americanos para a comissão científica do congresso e para as mesas redondas, não revelando o mínimo preconceito em relação a eles. Embora tendo como referência fundamental o Corão, mostraram-se extremamente abertos e dialogantes, sem qualquer intenção proselitista. Conhecem os autores da filosofia ocidental e tomam-nos a sério. No Instituto Iraniano de Filosofia, onde participei num workshop nas vésperas do início do congresso, pude ver posters de colóquios ali realizados sobre Descartes, Kant e outros autores clássicos do pensamento ocidental. Esta é a face amável, humana e inteligente do povo iraniano que infelizmente não nos é acessível através dos meios de comunicação. Quando me preparava para iniciar a viagem para Teerão, os meus amigos temiam que a experiência fosse negativa, que eu encontrasse toda a espécie de perigos, que, enfim, acabasse por ser raptado ou algo do género. E no entanto, esta experiência foi para mim tão positiva que regressarei ao Irão na primeira oportunidade.

Imanência/transcendência e outros dualismos

Quando se discute a relação entre ciência e religião, é frequente que se distingam dois domínios de estudo: a ciência investiga "este mundo", a religião o "outro mundo". A este dualismo outros se podem acrescentar: corpo-alma, matéria-espírito, imanência-transcendência, etc. Estes dualismos estão tão arraigados na cultura ocidental que parece que não podemos passar sem eles. E no entanto há outros modos de expressão que são mais inteligíveis hoje e que permitem ultrapapassar velhas querelas, como as que existem entre materialismo e espiritualismo, reducionismo anti-reducionismo, etc. Um destes outros modos de expressão consiste em abandonar o tradicional paradigma metafísico-substancialista e adoptar um modelo que coloque em primeiro lugar aquilo que constitui os seres humanos como pessoas, isto é, o seu carácter relacional, a radical abertura à comunicação profunda com os outros seres humanos e, para os crentes de alguma religião, com Deus.

No seu livro Introduction to Christianity, Joseph Ratzinger propõe uma perspectiva relacional do conceito de 'alma':

“ ‘having a spiritual soul’ means precisely being willed, known, and loved by God in a special way; it means being a creature called by God to an eternal dialogue and therefore for its own part capable of knowing God and of replying to him. What we call in substancialist language ‘having a soul’ we will describe in a more historical, actual language as ‘being God’s partner in a dialogue’.“ (2004, 355)

Quanto ao dualismo natural-sobrenatural ou imanente-transcendente, encontrei dois textos que têm algo de semelhante, embora um venha da área da ciência, outro da área da religião. Numa obra recente, Are we Spiritual Machines?, Ray Kurzweil, um adepto da inteligência artificial em sentido forte, reage contra a acusação que na mesma obra lhe fazem de ser materialista e de negar a transcendência, afirmando:

“what’s the problem with the so-called material world? Is the world of matter and energy not profound enough? Is it truly necessary to look beyond the world we encounter to find transcendence? … A comment on the word ‘transcendence’ is in order here. To transcend means to ‘go beyond’, but this need not compel us to an ornate dualist view that regards transcendent levels of reality (e.g., the spiritual level) to be not of this world. We can ‘go beyond’ the ‘ordinary’ powers of the material world through the power of patterns. Rather than a materialist, I would rather consider myself a ‘patternist’. It’s through the emergent powers of the pattern that we transcend.” (2002, 211).

Joseph Ratzinger apresenta uma perspectiva algo semelhante em alguns aspectos, concluindo com um conceito relacional de imortalidade.

“when we say that man’s immortality is based on his dialogic relationship with and reliance upon God, whose love alone bestows eternity, we are not claiming a special destiny for the pious but emphasizing the essential immortality of man as man. After the foregoing reflections, it is also perfectly possible to develop the idea out of the body-soul schema, whose importance, perhaps even indispensability, lies in the fact that it emphasizes this essential character of human immortality… it becomes evident once again at this point that in the last analysis one cannot make a neat distinction between ‘natural’ and ‘supernatural’.“ (2004, 355-6)

Koch and God

In his book The Quest for Consciousness Christoph Koch asked himself this question:

"What about religion? Most people on the planet believe in some sort of immortal soul that lives on after the body has died. What do you have to say to them?"

And his intriguing answer is:

"Well, many of these beliefs can't be reconciled with our current scientific world view. What is clear is that every conscious act or intention has some physical correlate. With the end of life, consciousness ceases, for without brain, there is no mind. Still, these irrevocable facts do not exclude some beliefs about the soul, ressurrection, and God" (p. 327)

I am still trying to understand this statement.

Iniciei hoje, 25 de Março de 2006, este blog com a esperança de encontrar alguém que esteja interessado em debater os problemas que se levantam quando confrontamos ciência e religião, e em compreender de que modo a evolução da auto-compreensão tanto da ciência como do cristianismo tem mudado os termos do problema e permitido novas soluções.