ابزارانگاری

Different approaches have been adopted to the question of the conflict between science and religion. for example, positivists and linguistic analysts have consider focusing the paying attention on the issue of language as the appropriate way to settle this issue. Al-Manar and Al-Mizan reject the positivist approach altogether. Besides, although there exists the flaw of the proposing the solution of language analysts in some of expressions in "Al-Manar" and "Al-Mizan", they cannot be considered to be in favors of this approach. The expressions in "Al-Manar" and "Al-Mizan" do not accord with scientific instrumentalism and they should be considered as scientific realists. Al-Manar's encounter with the interpretation solution is also different from Al-Mizan. Rashid Reza does not consider this solution to be suited for showing the relationship between science and religion; but to the contrarry, Allameh Tabatabai generally uses this approach methodically.

The aim of the current essay is to s tudy the similarity between the epis temology of John Dewey and hermeneutical approach in philosophy. The author has sought to show that despite difference in intellectual origins of Dewey and such hermeneuticis ts as Dilthey one can find considerable overlaps between the epis temological approach of Dewey and the hermeneutical approach, and discern that they are basically of the same philosophical orientation. What is of a key role in the emergence of this interrelation is the concept of “experience”. On the one hand, Dewey seeks via formation of a specific notion of experience – that as we see is different from empiricis t’s notion of experience – to found his epis temology without the mediation of any metaphysical and transcendental idea. On the other hand, in hermeneutics of Wilhelm Dilthey the notion of “lived experience” is of central place. This comparison reveals that the unders tanding of these two approaches of the concept of experience has numerous similarities and how these similarities close their philosophical s tances to each other insofar as one can s tate that Dewey’s ins trumentalis t epis temology is indeed hermeneutical in its essence.

Scientific realism is the viewpoint that considers the theoretical entities dealt with in scientific theories as having an existence which is independent of the mind and scientific theories. According to this view, entities such as atoms, molecules, waves, electrons, and etc. are ontologically independent, and knowing them is possible through scientific theories. In contrast, scientific instrumentalists challenge the realists in both of their claims, and ontologically deny the existence of any independent theoretical entity. By denying their independent existence, the claim on knowing them will be meaningless. Having examined the views in these two trends, we concluded that the conflict between these two trends still continues; none of them has been able to overtake the other, and the evidence provided by each of them has not defeated or eliminated the opposite trend. Using the descriptive-analytical method, this paper analyzes the views of realists and instrumentalists, and aims to examine and explain the arguments of scientific realism and its superiority over instrumentalism.

Religion plays different epistemological practical spiritual material this-worldly and otherworldly functions in man's life. These functions can be useful in knowing explaining and promoting religion such as easily conversion to religion, higher quality of our actions, clarification of the ties of religious issues to life, and that there is no inconsistency between religion and science. Extreme pragmatism i.e. abnormal concern for religious benefits particularly practical and this-worldly functions may cause serious harms to religiosity and religious promotion. Examples of such harms are: instrumental approach to the religion, that religious duties can be replaceable, ill-founded interpretations of religious duties, feeling bored when our material needs are not met by religious duties, ignoring real functions of religion, discouraging the devout feeling of obedience to religious commandments and the like. Having been influenced by extreme concern for this-worldly and practical benefits of religion, some contemporary intellectuals such as Dr. Ali Shariati and Dr. Paknezhad came to suffer from extreme pragmatism when explaining religion.

Instrumentalism (in the science) refers to a view that considers scientific theories as nothing more than instruments for prediction. Sometimes the traces of this attitude have been searched in the writings of Plato and Aristotle; but mostly the pioneers of the theory have been thought to be the priests who regarded the scientific propositions as mere hypothesis, in order to defend religious doctrines. George Berkeley and Pierre Duhem, among others, can be accounted the defenders of this view. Most of the new instrumentalists choose this approach only in theoretical terms; they do not regard scientific laws as instrumental. Instrumentalism has close relationship with many other scientific schools of philosophy (like positivism, conventionalism, pragmatism, and linguistic analysis school) and they have bargain with each other. Some people resorting to this theory, resolve the apparent conflict between science and religion by saying that the scientific propositions (as opposed to religious doctrines) represent no reality at all.

In general we can distinguish two approaches in philosophy of religion: realistic and non-realistic. Don Cupitt, the British Theologian, believes that the era Platonic realism has been passed and religious faith should be modernized. He believes that no fixed and objective theological reality does exist by which we can test our theories. This paper mainly seeks to examine and criticize the non-realistic theological opinions of Cupitt. So, firstly we will review the historical background of non-realistic approach to religion. Then we will discuss and criticize briefly the foundations and the consequences of non-realistic view of religion. The final section is devoted to conclusions.