Science, Worldviews, and Education

Gauch, Hugh G.

doi:10.1007/978-90-481-2779-5_2

Cited by 10 publications

(10 citation statements)

References 58 publications

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“…Finally, some academics view science as a worldview itself with its own set of presuppositions and values (Aikenhead 1996;Hansson and Lindahl 2010); whereas others view science as being largely independent of worldviews (Gauch 2009;Lacey 2009). It is important for educators to foster scientific interest in students from varying backgrounds, and educators should present examples of scientists with different worldviews.…”

Section: Research Subjects and Course Descriptionmentioning

confidence: 99%

“…Most religions include a definition of reality that is beyond the scope of a naturalistic universe (Reiss 2009) and this may lead to conflict with science the tenets of which discount any supernatural explanations (Gauch 2009). Glennan (2009) took the stance that science and religion may be in conflict depending on how religion is viewed by its practitioners.…”

Section: The Effect Of Students' Religion On Beliefmentioning

confidence: 99%

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Reducing Pseudoscientific and Paranormal Beliefs in University Students Through a Course in Science and Critical Thinking

Wilson

2018

Sci & Educ

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This study measured the relationship between student's religion, gender, and propensity for fantasy thinking with the change in belief for paranormal and pseudoscientific subjects following a science and critical thinking course that directly confronted these subjects. Student pre-course endorsement of religious, paranormal, and pseudoscientific beliefs ranged from 21 to 53%, with religion having the highest endorsement rate. Pre-course belief in paranormal and pseudoscientific subjects was correlated with high scores in some fantasy thinking scales and showed a gender and a religion effect with females having an 11.1% higher belief across all paranormal and pseudoscience subcategories. Students' religion, and frequency of religious service attendance, was also important with agnostic or atheist students having lower beliefs in paranormal and pseudoscience subjects compared to religious students. Students with either low religious service attendance or very high attendance had lower paranormal and pseudoscientific beliefs. Following the critical thinking course, overall beliefs in paranormal and pseudoscientific subcategories lowered 6.8-28.9%, except for superstition, which did not significantly change. Change in belief had both a gender and religion effect with greater reductions among religious students and females.

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Section: Research Subjects and Course Descriptionmentioning

confidence: 99%

Section: The Effect Of Students' Religion On Beliefmentioning

confidence: 99%

Reducing Pseudoscientific and Paranormal Beliefs in University Students Through a Course in Science and Critical Thinking

Wilson

2018

Sci & Educ

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“…The traditional culture greatly contributes to students' worldviews, which can be very different from science (Gauch, 2009). In my case, the Buddhism culture instilled a view of rebirth, which believes that all persons will be reborn in one of six realms (heaven, human beings, Asura, hungry ghost, animal and hell) after death, based on the Karma they accumulated during their current lives.…”

Section: A Hybrid Space For Science Educationmentioning

confidence: 99%

A Cultural Perspective of Conceptual Change: Re-examining the Goal of Science Education

Zhou

2012

mje

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The goal of science education is usually meant to develop students’ basic knowledge, skills, and scientific attitudes as stated in many countries’ curriculum documents, with little consideration of what backgrounds students bring into the classroom. A cultural approach to education has challenged this universal goal of science education. This paper provides a cultural analysis of conceptual change and recommends an argument approach to teaching for conceptual advancement. It argues that the outcome of classroom discourse cannot be oriented to be a replacement of students’ intuitive conceptions with scientific notions, rather coexistence between scientific understanding and culture/experience-based views is considered to be a more reasonable and realistic goal.

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“…49 Of course, this argument depends on scientific presuppositions that the physical world is real, orderly, and comprehensible. 50 John Carvalho contends that these beliefs in the reality being observed require a faith in sense perception and in the intellectual capacity to know the world. Assumed, then, is an absolute truth to the universe that explains its nature, and we, as human experimenters, can gain at least a probabilistic, if not deductive and definite, insight into this truth.…”

mentioning

confidence: 98%

“…The evidence reflects reality.'' 55 Wildman is critical of van Huyssteen for overlooking modernity's substantiation of the universal and transcultural aspects of human rationality through scientific and other forms of organized intellectual inquiry. 56 In his response, Wildman focuses on the early pragmatists, who centralized the idea of ''correctability.''…”

mentioning

confidence: 99%

Transversal Rationality: The Challenge of Assigning ‘Cognitive Parity’ to the Sciences and Theology

Watson¹

2011

Toronto Journal of Theology

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J. Wentzel van Huyssteen uses Calvin Schrag's notion of transversal rationality to argue for a ''cognitive parity'' between the sciences and religion, implying a degree of separation and equality that can be problematized. Drawing on Lawrence Blum's criticism of Charles Taylor's ''The Politics of Recognition,'' this essay argues that culture and its diverse products, like science and religion, cannot be treated as abstract totalities to which a value can be determined and affixed. Instead, we could focus on what distinctive values are realized by the cultural form in its own right, rather than compelling a comparison using a language of equivalency. This shift in focus from ''equal respect'' to ''cultural respect'' does not mean that one cultural form is superior to the other, only that the framework of equivalency be jettisoned. Science and theology operate in different but shared dimensions, such that science might better be understood as a tool within the larger theological enterprise. The problem, then, is not the universalism of science but the exclusivity of scientism. Science should be understood then as a source within theology, in the same manner as human experience, tradition, and Scripture, and approached using rational judgment, in dialogue and discernment within a believing community.

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Science, Worldviews, and Education

Cited by 10 publications

References 58 publications

Reducing Pseudoscientific and Paranormal Beliefs in University Students Through a Course in Science and Critical Thinking

Reducing Pseudoscientific and Paranormal Beliefs in University Students Through a Course in Science and Critical Thinking

A Cultural Perspective of Conceptual Change: Re-examining the Goal of Science Education

Transversal Rationality: The Challenge of Assigning ‘Cognitive Parity’ to the Sciences and Theology

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