Science and Religious Anthropology explores the convergence of the biological sciences, human sciences, and humanities around a spiritually evocative, naturalistic vision of human life. The disciplinary contributions are at different levels of complexity, from evolution of brains to existential longings, and from embodied sociality to ecosystem habitat. The resulting interpretation of the human condition supports some aspects of traditional theological thinking in the world's religious traditions while seriously challenging other aspects. Wesley Wildman draws out these implications for philosophical and religious anthropology and argues that the modern secular interpretation of humanity is most compatible with a religious form of naturalistic humanism. This book resists the reduction of meaning and value questions while taking scientific theories about human life with full seriousness. It argues for a religious interpretation of human beings as bodily creatures emerging within a natural environment that permits engagement with the valuational potentials of reality. This engagement promotes socially borne spiritual quests to realize and harmonize values in everything human beings do, from the forging of cultures to the crafting of personal convictions.

Science and Religious Anthropology explores the convergence of the biological sciences, human sciences, and humanities around a spiritually evocative, naturalistic vision of human life. The disciplinary contributions are at different levels of complexity, from evolution of brains to existential longings, and from embodied sociality to ecosystem habitat. The resulting interpretation of the human condition supports some aspects of traditional theological thinking in the world's religious traditions while seriously challenging other aspects. Wesley Wildman draws out these implications for philosophical and religious anthropology and argues that the modern secular interpretation of humanity is most compatible with a religious form of naturalistic humanism. This book resists the reduction of meaning and value questions while taking scientific theories about human life with full seriousness. It argues for a religious interpretation of human beings as bodily creatures emerging within a natural environment that permits engagement with the valuational potentials of reality. This engagement promotes socially borne spiritual quests to realize and harmonize values in everything human beings do, from the forging of cultures to the crafting of personal convictions.

As the interdisciplinary study of science and religion has been gaining momentum in recent years, Religion and Science takes the pulse of pertinent current research, emphasizing its historical, methodological, and constructive dimensions. Part One examines the interaction between science and religion in several periods since the European Enlightenment. Part Two is a two-round debate over similarities and differences between the methods of science and religious studies - including theology. Part Three is a unique presentation of six lively and diverse case studies exemplifying the dialogue between important theories in the natural sciences and key religious topics.

Following a century of scientific revolutions including the formation of relativity, quantum, and chaos theories, the picture we hold of our world no longer resembles that of even recent generations. How has this radically new outlook on the world affected the profound religious quest of humankind? Has the vastly different scientific picture established a new level of dialogue between scientists and theologians? Has the revolution in science impacted the goal or mission of contemporary theology? As the interdisciplinary study of science and religion has been gaining momentum in recent years, "Religion and Science" takes the pulse of pertinent current research, emphasizing its historical, methodological, and constructive dimensions. Part one examines the interaction between science and religion in several periods since the European Enlightenment. Part two is a two round debate over similarities and differences between the methods of science and religious studies--including theology. Part three is a unique presentation of six lively and diverse case studies exemplifying the dialogue between important theories in the natural sciences and key religious topics.

What is the value of religious and spiritual experiences within human life? Are we evolutionarily programmed to have such experiences? How will emerging technologies change such experiences in the future? Wesley Wildman addresses these key intellectual questions and more, offering a spiritually evocative naturalist interpretation of the diverse variety of religious and spiritual experiences. He describes these experiences, from the common to the exceptional, and offers innovative classifications for them based on their neurological features and internal qualities. His account avoids reductionistic oversimplifications and instead synthesizes perspectives from many disciplines, including philosophy and natural sciences, into a compelling account of the meaning and value of religious and spiritual experiences in human life. The resulting interpretation does not assume a supernatural worldview but incorporates religious and spiritual experiences into a positive affirmation of this-worldly existence.

In Our Own Image is a work of comparative philosophical theology. It is a study of the roles anthropomorphism and apophaticism play in the construction of conceptual models of ultimate reality. Leading scholar Wesley J. Wildman considers whether we create our ideas of God. He offers a comparative analysis of three major classes of ultimacy models, paying particular attention to the way those classes are impacted by anthropomorphism while tracing their relative strengths and weaknesses. Wildman provides a constructive theological argument on behalf of an apophatic understanding of ultimate reality, showing how this understanding subsumes, challenges, and relates ultimacy models from the three classes being compared. He describes and compares competing ultimacy models, fairly and sympathetically. The conclusion is that all models cognitively break on the shoals of ultimate reality, but that the ground-of-being class of models carries us further than the others in regard to the comparative criteria that matter most.

This trio of volumes contains essays that explore vital existential, moral, or metaphysical issues surrounding the relationship between the sciences and the world's religions. In Science and the World's Religions, experts with scientific and religious backgrounds explore vital existential or practical issues, drawing on whatever sciences are relevant and engaging at least two religious traditions. The multidisciplinary essays exhibit rigorous intellectual, scholarly thinking but are written to clearly communicate to educated adult lay readers. The first volume addresses questions about the origins and purpose of the cosmos and the human project. The second volume investigates the roles of religion and spirituality in human existence, considering issues ranging from the brain and religious experience to the human life cycle. The third volume tackles controversies in which both religion and science are stakeholders, showing how both can deepen understanding and enrich human experience. Together, these three books present readers with powerful tools that enable them to think through the challenge of integrating science with their religious beliefs and spiritual practices.

What is the value of religious and spiritual experiences within human life? Are we evolutionarily programmed to have such experiences? How will emerging technologies change such experiences in the future? Wesley Wildman addresses these key intellectual questions and more, offering a spiritually evocative naturalist interpretation of the diverse variety of religious and spiritual experiences. He describes these experiences, from the common to the exceptional, and offers innovative classifications for them based on their neurological features and internal qualities. His account avoids reductionistic oversimplifications and instead synthesizes perspectives from many disciplines, including philosophy and natural sciences, into a compelling account of the meaning and value of religious and spiritual experiences in human life. The resulting interpretation does not assume a supernatural worldview but incorporates religious and spiritual experiences into a positive affirmation of this-worldly existence.