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Author: John Privilege

This book provides a review and consideration of the role of the Catholic Church in Ireland in the intense political and social changes after 1879 through a major figure in Irish history, Michael Logue. Despite being a figure of pivotal historical importance in Ireland, no substantial study of Michael Logue (1840–1924) has previously been undertaken. Exploring previously under-researched areas, such as the clash between science and faith, university education and state-building, the book contributes to our understanding of the relationship between the Church and the state in modern Ireland. It also sets out to redress any historical misunderstanding of Michael Logue and provides a fresh perspective on existing interpretations of the role of the Church and on areas of historical debate in this period.

Here be monsters

This book contributes to the study of science and politics by shedding light on sometimes dark, hidden or ignored aspects of openness as a core policy agenda. While opening up of science to public scrutiny and public deliberation is good in principle, various dilemmas and problems are entailed by this move, which also should be made public and be discussed more openly. Developed as a solution to perceived crises in science/society relations, openness and transparency initiatives might hide ‘monsters’ that need to be made visible and need to be examined. Chapters in this book deal with four themes: transparency in the context of science in the public sphere; responsibility in the context of in contemporary research practice and governance, both globally and locally; experts in the context of policy-making, risk assessment and the regulation of science; and faith in the context of tensions and misunderstandings between science and religion. Each section of the book contains an opening essay by experts on a particular theme (Mark Brown, Benjamin Worthy, Barbara Prainsack/Sabina Leonelli, Chris Toumey). The book closes with an epilogue by Stephen Turner and an essay by John Holmwood. At present, openness in science is more important than ever. This book should be of interest to academics and members of the public who want to know more about the challenges and opportunities of 'making science public' - the theme of a Leverhulme Trust funded research programme on which this book is based.

Rhe Gothic and death in Russian realism
Katherine Bowers

This chapter examines nineteenth-century Russian writers who drew on the Gothic in order to explore the experience of death, existential terror, and the possibility of an afterlife within the bounds of literary realism. In Turgenev’s story Bezhin Meadow and Chekhov’s sketch A Dead Body, Gothic language and imagery create a narrative frame that contextualizes an encounter between peasants and a traveller focused around a discussion of death. This chapter argues that the Gothic is juxtaposed with folk belief in these works, to underscore that both the peasants’ dvoeverie and educated Russia’s interest in natural sciences, materialist philosophy, and the pseudo-science of spiritualism represent attempts to systematise and explain the unknown. The Gothic mediates the tension between science and faith, the irrational and the prosaic, and the abject and the mysterious, while allowing these ruminations to remain ambiguously unfinalised for the reader.

in The Gothic and death
Abstract only
Rachel Sykes, Jennifer Daly, and Anna Maguire Elliot

, highlighting the exclusionary ways in which history is written and remembered and retelling similar stories from different perspectives to address issues as diverse as abolitionism and segregation, the relationship between science and faith, and predestination and grace, sex work and gender politics, and the state of political thought in the contemporary United States. Robinson is similarly unconventional in her approach to a writing career. In a 2016 lecture published as “Our Public Conversation: How America Talks About Itself” (2018), Robinson makes the

in Marilynne Robinson
John Carter Wood

The argument that science and faith might fruitfully work together emerged again in October 1948, when the CNL reported on meetings of the Lambeth Conference – the decennial Anglican ecclesiastical assembly – and of the British Association for the Advancement of Science. Bliss saw the gatherings as not opposed to one another: the bishops at Lambeth had welcomed scientific findings and hoped for a ‘marriage of true science and true religion’; at the same time, some scientists at the British Association were, she suggested, likely to be practising Christians. 73

in This is your hour
Brian Sudlow

attributable to hysteria, auto-suggestion and even ‘French imaginativeness’ (sic)! Still, he witnessed a number of miracles during his pilgrimage to the shrine, and the time he spent at the Bureau de Consultations convinced him that both reason and science were powerless to account for them. Without denying the doubts which so many entertained about the relations of science and faith, Benson felt that these supposed contraries had met together in Lourdes. The paradox in fact was that his lack of belief in the miraculous was undermined by the very scientific way in which the

in Catholic literature and secularisation in France and England, 1880–1914
Open Access (free)
Religious influences on the depictions of science in mainstream movies
David A. Kirby and Amy C. Chambers

to introduce metaphysical ambiguities that can be understood as both scientifically and religiously inspired. Several recent films include scientist characters struggling with their faith in the face of scientific discoveries, such as Knowing (2009) and Prometheus (2012). Despite sympathetic portrayals of both science and faith, the Christian community’s responses to these films were mixed. Christian commentators received Knowing’s message of benevolent extra-terrestrials rekindling a scientist’s religious faith warmly (DeMar, 2009). Interstellar’s almost spiritual

in Science and the politics of openness
John Marriott

, conjectural histories that explored the origins of commercial society were forced to rely on distinctly unscientific notions of human nature and providence. What resulted was an awkward synthesis of mathematics, experimental sciences and faith that, in isolating concepts of human nature and mankind, dominated British historiography and philosophy of the eighteenth century. 6 The failure to provide definitive

in The other empire
Joshua Davies

justify his beliefs Dering has to attribute extraordinary powers to the cross. As Bruno Latour illustrates in his study of iconoclasm, science and faith, this is a common manoeuvre of anti-​fetish writing. Latour writes that in such tracts, ‘the fetish, far from being drained of its efficacy, always seems to act in a way as to shift, muddle, invert and perturb the origins of belief, as well as the very certainty that mastery is possible’.58 Dering attributes powers to the cross apparently never before imagined. He magnifies the cross in order to destroy it. As a

in Visions and ruins
Rhodri Hayward

at the University of Cambridge, see: D. G. James, Henry Sidgwick, Science and Faith in Victorian England (Oxford: Oxford University Press, 1970); Arthur and Eleanor Sidgwick, Henry Sidgwick: A Memoir (London: Macmillan, 1906). 79 Henry Sidgwick, in [SPR], Presidential Addresses to the Society for Psychical Research, 1882–1911 (Glasgow: Robert Maclehose for the SPR, 1912), pp. 1–6; ‘Objects of the society’, Proc.SPR 1 (1882–3), 3–4. 80 These were respectively: William Boyd Carpenter, Bishop of Ripon; Harvey Goodwin, Bishop of Carlisle; John Couch Adams, Professor of

in Resisting history