“象”、“意”三者的關係問題， （2）“圖像”與“說解”的關係問題。這是從 其表層結構的視域來講的。 2 廣義的“科學”與廣義的“宗教”的關係 學界一般認為，所謂的廣義的“科學”是指理性，其中既包括狹義的“科學”亦包含 “技術”；而所謂的廣義的“宗教”則是指信仰，其中既包括“形而上”宗教亦包含 “形而下”宗教。 On the one hand, for these authors the boundary drawn around religion shrinks as science advances. For instance, Krauss suggests that: 'once we understand the physiological basis of consciousness the theological realm of the soul will retreat, to avoid conflict with experiment' (Krauss, 1997: 137). But on the other hand, the boundary around religion is expanded to include all that is deemed irrational. Ufology, magic, mysticism, astrology, established religion- all are as one to these authors, all clumped together opposed to the ways of science. Condemning religion by association with the worst excesses of ufologists, White asserts that: 'the beliefs of some UFO enthusiasts differ little from the egocentric fallacies of any other organized religion' (White, 1996: 20). Similarly, Pratchett et al. compare religious opposition to science in the past with contemporary challenges1. popularizations which find common ground between science and religion appropriate features of religious thought for science and in so doing leave religion a diminished realm, just as do those popularizations which explicitly reinforce the science/religion boundary2. 所謂廣義的“科學”與廣義的“宗教”的關係問題，主要體現在二者之間的互動 與互補的關係上，實質上是人的理智（或理性）的對象化、非對象化、異化的關 係問題。 For those who reinforce the separation between religion and science, religion is presented as irrational and opposed to science. Krauss, for instance, makes repeated digressions to highlight the anti-science leaning of the Christian churches, with references to Galileo's trial, Bruno's burning, and the 'fanciful myths' of contemporary fundamentalists and Creationists against whom he offers 'ammunition' (Krauss, 1997: 11, 75). Similarly, Pratchett et al. dismiss the religious scholarship of the Middle Ages as: 'copying out bits of the Bible by hand in as laborious and colourful manner as possible' (Pratchett et al., 1999: 62). More aggressively, White claims that: ' ... the acceptance of immortal spirits, anthropocentric gods or concerned aliens is simply illogical 1
Felicity Mellor. Between Fact and Fiction: Demarcating Science from Non-Science in Popular Physics Books. Social Studies of Science, Vol. 33, No. 4 (Aug., 2003), P.527. 2 Ibid, P.531.
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