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The relationship between religion and science has been a subject of study since classical antiquity, addressed by philosophers, theologians, scientists, and others. Perspectives from different geographical regions, cultures and historical epochs are diverse, with some characterizing the relationship as one of conflict, others describing it as one of harmony, and others proposing little interaction. Science acknowledges reason, empiricism, and evidence, while religions include revelation, faith and sacredness whilst also acknowledging philosophical and metaphysical explanations with regard to the study of the Universe. Both science and religion are not unchanging, timeless, or static because both are complex social and cultural endeavors that have changed through time across languages and cultures. Most scientific and technical innovations prior to the Scientific revolution were achieved by societies organized by religious traditions. Much of the scientific method was pioneered first by Islamic scholars, and later by Christians. Hinduism has historically embraced reason and empiricism, holding that science brings legitimate, but incomplete knowledge of the world. Confucian thought has held different views of science over time. Most Buddhists today view science as complementary to their beliefs. Events in Europe such as the Galileo affair, associated with the scientific revolution and the Age of Enlightenment, led scholars such as John William Draper to postulate a conflict thesis, holding that religion and science have been in conflict methodologically, factually and politically throughout history. This thesis is held by some contemporary scientists such as Richard Dawkins, Steven Weinberg and Carl Sagan, and some creationists. While the conflict thesis remains popular for the public, it has lost favor among most contemporary historians of science and the majority of scientists in elite universities in the US do not hold a conflict view.〔 Many scientists, philosophers, and theologians throughout history, such as Francisco Ayala, Kenneth R. Miller and Francis Collins, have seen compatibility or independence between religion and science. Biologist Stephen Jay Gould, other scientists, and some contemporary theologians hold that religion and science are non-overlapping magisteria, addressing fundamentally separate forms of knowledge and aspects of life. Some theologians or historians of science, including John Lennox, Thomas Berry, Brian Swimme and Ken Wilber propose an interconnection between science and religion, while others such as Ian Barbour believe there are even parallels. Public acceptance of scientific facts may be influenced by religion; many in the United States reject the idea of evolution by natural selection, especially regarding human beings. Nevertheless, the American National Academy of Sciences has written that "the evidence for evolution can be fully compatible with religious faith", a view officially endorsed by many religious denominations globally. == Concepts of 'Religion' and 'Science' == The concepts of "science" and "religion" are a recent invention: "religion" emerged in the 17th century in the midst of colonization and globalization and the Protestant Reformation,〔〔 "science" emerged in the 19th century in the midst of attempts to narrowly define those who studied nature,〔〔 and the phrase "religion and science" emerged in the 19th century due to the reification of both concepts. It was in the 19th century that the terms "Buddhism", "Hinduism", "Taoism", and "Confucianism" first emerged.〔 In the ancient and medieval world, the etymological Latin roots of both science (''scientia'') and religion (''religio'') were understood as inner qualities of the individual or virtues, never as doctrines, practices, or actual sources of knowledge.〔 It was in the 19th century that the concept of "science" received its modern shape with new titles emerging such as "biology" and "biologist", "physics" and "physicist" among other technical fields and titles; institutions and communities were founded, and unprecedented applications to and interactions with other aspects of society and culture occurred. The term ''scientist'' was first coined by the naturalist-theologian William Whewell in 1834 and it was applied to those who sought knowledge and understanding of nature.〔〔The ''Oxford English Dictionary'' dates the origin of the word "scientist" to 1834.〕 From the ancient world, starting with Aristotle, to the 19th century, the term "natural philosophy" was the common term used to describe the practice of studying nature.〔 Isaac Newton's book Philosophiae Naturalis Principia Mathematica (1687), whose title translates to "Mathematical Principles of Natural Philosophy", reflects the then-current use of the words "natural philosophy", akin to "systematic study of nature". Even in the 19th century, a treatise by Lord Kelvin and Peter Guthrie Tait's, which helped define much of modern physics, was titled Treatise on Natural Philosophy (1867). It was in the 17th century that the concept of "religion" received its modern shape despite the fact that ancient texts like the Bible, the Quran, and other sacred texts did not have a concept of religion in the original languages and neither did the people or the cultures in which these sacred texts were written. In the 19th century, Max Müller noted that what is called ancient religion today, would have been called "law" in antiquity.〔Max Müller. ''(Introduction to the science of religion )''. p. 28.〕 For example, there is no precise equivalent of "religion" in Hebrew, and Judaism does not distinguish clearly between religious, national, racial, or ethnic identities.〔Hershel Edelheit, Abraham J. Edelheit, (History of Zionism: A Handbook and Dictionary ), p.3, citing Solomon Zeitlin, ''The Jews. Race, Nation, or Religion?'' ( Philadelphia: Dropsie College Press, 1936).〕 The Sanskrit word "dharma", sometimes translated as "religion", also means law. Throughout classical South Asia, the study of law consisted of concepts such as penance through piety and ceremonial as well as practical traditions. Medieval Japan at first had a similar union between "imperial law" and universal or "Buddha law", but these later became independent sources of power.〔Kuroda, Toshio and Jacqueline I. Stone, translator. . ''Japanese Journal of Religious Studies'' 23.3-4 (1996)〕〔Neil McMullin. ''Buddhism and the State in Sixteenth-Century Japan''. Princeton, N.J. : Princeton University Press, 1984.〕 Throughout its long history, Japan had no concept of "religion" since there was no corresponding Japanese word, nor anything close to its meaning, but when American warships appeared off the coast of Japan in 1853 and forced the Japanese government to sign treaties demanding, among other things, freedom of religion, the country had to contend with this Western idea. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Relationship between religion and science」の詳細全文を読む スポンサード リンク
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