Last installment of my lecture on “Religion and Scientific Change” closed by introducing three levels on which claims about relationships between religion and science should be analysed: the institutional, the socio-cultural, and the individual. I was going to wait a couple of days with releasing the rest, but since news headlines today have been all about the discovery of the “God particle” in the bowels of the Large Hydron Collider at Cern, it seemed highly appropriate to continue. Why is it that such a (truth be told, rather ridiculous) religious pet-name has been put on the elusive boson? Read on, and you might find out. (And: happy Higgs boson day!)
Following up the previous post about Weber’s notion of disenchantment, and its normative implications, this second part of the installment provides some snapshots of episodes in the early 20th century – that is, of Weber’s contemporaries – which all seem to be in conflict with the disenchanted perspective of science. We start by considering some episodes in physics, then move on to the life sciences, before ending with some remarks on the controversial borderland which is psychical research.