98:
moral truth from any superior knowledge of the world's empirical constitution." In the chapter "NOMA Defined and
Defended" Gould gave examples of the types of questions appropriate to each area of inquiry, on the topic of "our relationship with other living creatures": "Do humans look so much like apes because we share a recent common ancestor or because creation followed a linear order, with apes representing the step just below us?" represents an inquiry concerning fact, while "Under what conditions (if ever) do we have a right to drive other species to extinction by elimination of their habitats? Do we violate any moral codes when we use genetic technology to place a gene from one creature into the genome of another species?" represent questions in the domain of values. He went on to present "an outline of historical reasons for the existence of conflict, where none should exist".
94:(1950), and defines it as "a domain where one form of teaching holds the appropriate tools for meaningful discourse and resolution", and describes the NOMA principle as "Science tries to document the factual character of the natural world, and to develop theories that coordinate and explain these facts. Religion, on the other hand, operates in the equally important, but utterly different, realm of human purposes, meanings, and values—subjects that the factual domain of science might illuminate, but can never resolve." "These two magisteria do not overlap, nor do they encompass all inquiry (consider, for example, the magisterium of art and the meaning of beauty)."
122:
superiority within an evolutionary world offering no privileged position to any creature. But I also know that souls represent a subject outside the magisterium of science. My world cannot prove or disprove such a notion, and the concept of souls cannot threaten or impact my domain. Moreover, while I cannot personally accept the
Catholic view of souls, I surely honor the metaphorical value of such a concept both for grounding moral discussion and for expressing what we most value about human potentiality: our decency, care, and all the ethical and intellectual struggles that the evolution of consciousness imposed upon us.
42:, so there is a difference between the "nets" over which they have "a legitimate magisterium, or domain of teaching authority", and the two domains do not overlap. He suggests, with examples, that "NOMA enjoys strong and fully explicit support, even from the primary cultural stereotypes of hard-line traditionalism" and that it is "a sound position of general consensus, established by long struggle among people of goodwill in both magisteria." Some have criticized the idea or suggested limitations to it, and there continues to be disagreement over where the boundaries between the two magisteria should be.
309:
295:
105:, Gould stressed the diplomatic reasons for adopting NOMA as well, stating that "the reason why we support that position is that it happens to be right, logically. But we should also be aware that it is very practical as well if we want to prevail." Gould argued that if indeed the polling data was correct—and that 80–90% of Americans believe in a supreme being, and such a belief is misunderstood to be at odds with
251:, religion, and other spheres have "partially overlapped" while agreeing with Gould that morals, spirituality and ethics cannot be determined from naturalistic interpretation. This exceeds the greatest interconnection allowed by Gould in his original 1997 essay "Nonoverlapping Magisteria" in which he writes:
195:
The
Teaching Authority of the Church does not forbid that, in conformity with the present state of human sciences and sacred theology, research and discussions, on the part of men experienced in both fields, take place with regard to the doctrine of evolution, in as far as it inquires into the origin
255:
Each ... subject has a legitimate magisterium, or domain of teaching authority ... This resolution might remain all neat and clean if the nonoverlapping magisteria (NOMA) of science and religion were separated by an extensive no man's land. But, in fact, the two magisteria bump right up against each
240:
Ciarán Benson, a secular humanist, defends the spiritual as a category against both. He assumes that while Gould claims for NOMA (non-overlapping magisteria of science, morality and religion), and
Richard Dawkins for, verbally, "a brand of SM (bondage of the others by the scientific magisterium)",
208:
has criticized Gould's position on the grounds that religion is not divorced from scientific matters or the material world. He writes, "it is completely unrealistic to claim, as Gould and many others do, that religion keeps itself away from science's turf, restricting itself to morals and values. A
121:
Religion is too important to too many people for any dismissal or denigration of the comfort still sought by many folks from theology. I may, for example, privately suspect that papal insistence on divine infusion of the soul represents a sop to our fears, a device for maintaining a belief in human
97:
Gould emphasized the legitimacy of each field of endeavor only within its appropriate area of inquiry: "NOMA also cuts both ways. If religion can no longer dictate the nature of factual conclusions residing properly within the magisterium of science, then scientists cannot claim higher insight into
216:. Moreover, he claims that religions would be only too happy to accept scientific claims that supported their views. For example, if DNA evidence proved that Jesus had no earthly father, Dawkins claims that the argument of non-overlapping magisteria would be quickly dropped.
146:
proposes that the boundary between the two magisteria is in the different ways they perceive reality: objective measurements in science, participatory experience in religion. The two planes of perceptions differ, but meet each other, for example, in amazement and in ethics.
113:
is not in any sense opposed to it", otherwise "we're not going to get very far". He did not, however, consider this diplomatic aspect to be paramount, writing in 1997: "NOMA represents a principled position on moral and intellectual grounds, not a mere diplomatic stance."
821:
209:
universe with a supernatural presence would be a fundamentally and qualitatively different kind of universe from one without. The difference is, inescapably, a scientific difference. Religions make existence claims, and this means scientific claims."
256:
other, interdigitating in wondrously complex ways along their joint border. Many of our deepest questions call upon aspects of both for different parts of a full answer—and the sorting of legitimate domains can become quite complex and difficult.
676:
Graf, Friedrich
Wilhelm (2013). "Kreationismus. Sechs Kapitel aus der Religionsgeschichte der Moderne" [Creationism, six chapters from the modern history of religion]. In Barth, Ulrich; Danz, Christian; Gräb, Wilhelm (eds.).
283:. Sam notes that "Meaning, values, morality and the good life must relate to facts about the well-being of conscious creatures – and, in our case, must lawfully depend upon events in the world and upon states of the human brain."
830:
263:
notes that religion does more than talk about ultimate meanings and morals, and science is not proscribed from talking about the above either. After all, morals involve
796:
163:
stated that "Scientists, like many others, are touched with awe at the order and complexity of nature. Indeed, many scientists are deeply religious. But
606:
196:
of the human body as coming from pre-existent and living matter—for the
Catholic faith obliges us to hold that souls are immediately created by God.
212:
Dawkins also argues that a religion free of divine intervention would be far different from any existing ones, and certainly different from the
62:(1999), Gould put forward what he described as "a blessedly simple and entirely conventional resolution to ... the supposed conflict between
267:, an observable phenomenon, and science is the study of observable phenomena. Ridley notes that there is substantial scientific evidence on
656:"Alexander von Humboldt-Foundation – Science and Faith: Cover Story: Science and Faith Research and Faith Are not a Contradiction in Terms"
219:
The theologian
Friedrich Wilhelm Graf has been sympathetic to the approach, but claims it for the theological side—Graf assumes that e.g.
809:
706:
780:
541:
156:
337:
102:
770:
431:
774:
167:
and religion occupy two separate realms of human experience. Demanding that they be combined detracts from the glory of each."
815:
559:
524:
237:. That said, attempts to compete with religion by natural science may generate a backlash that is detrimental to both sides.
177:
Gould wrote that he was inspired to consider non-overlapping magisteria after being driven to examine the 1950 encyclical
126:
Ciarán Benson sees a tendency to re-negotiate the borders between the "human sciences and the natural sciences", as in
628:
786:
698:
500:
416:
389:
580:"Encyclical Letter Concerning Some False Opinions Which Threaten to Undermine the Foundations of Catholic Doctrine"
685:]. Theologische Bibliothek Töpelmann (in German). Vol. 165. Berlin/Boston: De Gruyter. pp. 113–134.
71:
855:
332:
595:
244:
860:
322:
117:
In 1997 he had elaborated on this position by describing his role as a scientist with respect to NOMA:
52:
39:
655:
483:
Benson, Ciarán (2012). "A Secular
Spirituality? James, Dennett, and Dawkins". In Fran O'Rourke (ed.).
268:
191:
so long as they accept the divine infusion of the soul. Gould cited the following paragraph:
463:
58:
241:
Benson preferred OM (overlapping magisteria), especially in the case of art and religion.
8:
803:
279:
213:
342:
517:
Astrophysics and
Creation – Perceiving the Universe Through Science and Participation.
66:
and religion", from his puzzlement over the need and reception of the 1996 address of
694:
555:
520:
496:
412:
385:
67:
27:
686:
579:
545:
488:
449:
234:
633:
327:
300:
205:
188:
127:
314:
264:
224:
179:
143:
90:
690:
849:
575:
380:
81:
679:
Aufgeklärte
Religion und ihre Probleme: Schleiermacher – Troeltsch – Tillich
683:
Enlightened religion and its problems: Schleiermacher – Troeltsch – Tillich
601:
492:
109:—then "we have to keep stressing that religion is a different matter, and
732:
260:
220:
76:
839:
816:
The Holes in Gould's Semipermeable Membrane Between Science and Religion
750:
737:
The Origins of Virtue: Human Instincts and the Evolution of Cooperation
274:
85:
308:
538:
Science and Creationism: A View from the National Academy of Sciences
230:
106:
294:
184:
35:
550:
485:
Human Destinies: Philosophical Essays in Memory of Gerald Hanratty
755:
The Moral Landscape : How Science Can Determine Human Values
248:
223:
may be interpreted as a reaction of religious communities on the
164:
110:
63:
31:
468:
Annual Meeting of the American Institute of Biological Sciences
381:
Rocks of Ages: Science and Religion in the Fullness of Life
247:
criticized what he saw as the limits of NOMA, arguing that
535:
831:
The religious views of Stephen Gould and Charles Darwin
333:
New atheism § Views on non-overlapping magisteria
487:. University of Notre Dame Press. pp. 388–414.
290:
74:"Truth Cannot Contradict Truth". He draws the term
705:The paper is based on a 2011 honor lecture at the
594:
409:Leonardo's Mountain of Clams and the Diet of Worms
377:
447:
403:
401:
50:In a 1997 essay "Non-overlapping Magisteria" for
847:
277:has heavily criticized this concept in his book
150:
398:
45:
574:
137:
131:
269:evolutionary origins of ethics and morality
38:each represent different areas of inquiry,
26:) is the view, advocated by paleontologist
189:hypothesis of evolution for the human body
159:adopted a similar stance. Its publication
130:'s 1883 claim for the distinction between
549:
338:Relationship between science and religion
103:American Institute of Biological Sciences
812:– by Michael Ruse, Science & Spirit.
582:– via New Advent Catholic Library.
626:
596:"When Religion Steps on Science's Turf"
592:
848:
749:
731:
722:. Simon and Schuster, 2007. p. 95, 165
629:"Why There Almost Certainly Is No God"
482:
448:Pope John Paul II (October 22, 1996).
426:
424:
373:
371:
369:
367:
365:
363:
361:
359:
357:
675:
653:
478:
476:
16:Concept created by Stephen Jay Gould
824:– by Mark Durm, Massimo Pigliucci,
536:National Research Council (1999) .
421:
187:permits Catholics to entertain the
13:
438:106 (March 1997): 16–22 and 60–62.
354:
14:
872:
764:
519:Crossroad, New York 2016, 96–104
473:
170:
654:Graf, Friedrich Wilhelm (2009).
464:"Evolution and the 21st Century"
307:
293:
56:magazine, and later in his book
743:
725:
712:
669:
647:
620:
609:from the original on 2012-03-16
586:
450:"Truth Cannot Contradict Truth"
568:
529:
509:
456:
441:
384:. New York: Ballantine Books.
142:(science). The astrophysicist
72:Pontifical Academy of Sciences
1:
822:Gould's Separate "Magisteria"
348:
200:
157:National Academy of Sciences
151:National Academy of Sciences
7:
707:Bavarian Academy of Science
432:"Nonoverlapping Magisteria"
378:Gould, Stephen Jay (2002).
286:
46:Gould's separate magisteria
10:
877:
233:) of (natural) science in
229:(i.e. interpretation as a
20:Non-overlapping magisteria
840:Rocks of Ages Book review
771:Nonoverlapping Magisteria
691:10.1515/9783110312522.113
627:Dawkins, Richard (2006).
593:Dawkins, Richard (1998).
411:, p. 274. Jonathan Cape,
407:Stephen J. Gould (1998),
773:– by Stephen Jay Gould (
161:Science and Creationism
101:In a speech before the
818:– by Ursula Goodenough
783:– by Stephen Jay Gould
493:10.13140/2.1.3942.4645
323:Fact–value distinction
258:
198:
138:
132:
124:
833:– by Martin Gardner,
658:. Humboldt Foundation
430:Gould, S. J. (1997).
253:
226:Verweltanschaulichung
193:
133:Geisteswissenschaften
119:
856:Religion and science
462:S. J. Gould (2000).
804:Metanexus Institute
802:– by Michael Ruse,
789:– by H. Allen Orr,
720:The Language of God
578:(August 12, 1950).
280:The Moral Landscape
214:Abrahamic religions
139:Naturwissenschaften
835:Skeptical Inquirer
826:Skeptical Inquirer
718:Collins, Francis.
540:. Washington, DC:
343:Sphere sovereignty
155:Also in 1999, the
861:Stephen Jay Gould
561:978-0-309-03440-1
525:978-0-8245-2213-1
136:(humanities) and
68:Pope John Paul II
28:Stephen Jay Gould
868:
810:A Separate Peace
759:
758:
747:
741:
740:
729:
723:
716:
710:
704:
673:
667:
666:
664:
663:
651:
645:
644:
642:
641:
624:
618:
617:
615:
614:
598:
590:
584:
583:
572:
566:
565:
553:
533:
527:
513:
507:
506:
480:
471:
460:
454:
453:
445:
439:
428:
419:
405:
396:
395:
375:
317:
312:
311:
303:
298:
297:
235:social Darwinism
141:
135:
876:
875:
871:
870:
869:
867:
866:
865:
846:
845:
842:– by Jim Walker
781:Nonmoral Nature
767:
762:
748:
744:
730:
726:
717:
713:
701:
674:
670:
661:
659:
652:
648:
639:
637:
634:Huffington Post
625:
621:
612:
610:
591:
587:
573:
569:
562:
534:
530:
514:
510:
503:
481:
474:
461:
457:
446:
442:
436:Natural History
429:
422:
406:
399:
392:
376:
355:
351:
328:God of the gaps
313:
306:
301:Religion portal
299:
292:
289:
245:Francis Collins
206:Richard Dawkins
203:
175:
153:
128:Wilhelm Dilthey
53:Natural History
48:
40:fact vs. values
17:
12:
11:
5:
874:
864:
863:
858:
844:
843:
837:
828:
819:
813:
807:
794:
784:
778:
766:
765:External links
763:
761:
760:
742:
724:
711:
699:
668:
646:
619:
585:
567:
560:
528:
508:
501:
472:
455:
440:
420:
397:
390:
352:
350:
347:
346:
345:
340:
335:
330:
325:
319:
318:
315:Science portal
304:
288:
285:
265:human behavior
202:
199:
180:Humani generis
174:
172:Humani generis
169:
152:
149:
144:Arnold O. Benz
91:Humani generis
47:
44:
15:
9:
6:
4:
3:
2:
873:
862:
859:
857:
854:
853:
851:
841:
838:
836:
832:
829:
827:
823:
820:
817:
814:
811:
808:
805:
801:
800:
799:Rocks of Ages
795:
792:
791:Boston Review
788:
785:
782:
779:
776:
772:
769:
768:
757:. Free Press.
756:
752:
746:
738:
734:
728:
721:
715:
708:
702:
700:9783110312522
696:
692:
688:
684:
680:
672:
657:
650:
636:
635:
630:
623:
608:
604:
603:
597:
589:
581:
577:
576:Pope Pius XII
571:
563:
557:
552:
551:10.17226/1886
547:
543:
539:
532:
526:
522:
518:
515:Arnold Benz.
512:
504:
502:9780268037345
498:
494:
490:
486:
479:
477:
470:. March 2000.
469:
465:
459:
451:
444:
437:
433:
427:
425:
418:
417:0-224-05043-5
414:
410:
404:
402:
393:
391:0-345-45040-X
387:
383:
382:
374:
372:
370:
368:
366:
364:
362:
360:
358:
353:
344:
341:
339:
336:
334:
331:
329:
326:
324:
321:
320:
316:
310:
305:
302:
296:
291:
284:
282:
281:
276:
272:
270:
266:
262:
257:
252:
250:
246:
242:
238:
236:
232:
228:
227:
222:
217:
215:
210:
207:
197:
192:
190:
186:
185:Pope Pius XII
182:
181:
173:
168:
166:
162:
158:
148:
145:
140:
134:
129:
123:
118:
115:
112:
108:
104:
99:
95:
93:
92:
87:
83:
82:Pope Pius XII
79:
78:
73:
69:
65:
61:
60:
59:Rocks of Ages
55:
54:
43:
41:
37:
33:
29:
25:
21:
834:
825:
798:
790:
787:Gould on God
754:
745:
736:
733:Ridley, Matt
727:
719:
714:
682:
678:
671:
660:. Retrieved
649:
638:. Retrieved
632:
622:
611:. Retrieved
602:Free Inquiry
600:
588:
570:
537:
531:
516:
511:
484:
467:
458:
443:
435:
408:
379:
278:
273:
259:
254:
243:
239:
225:
218:
211:
204:
194:
178:
176:
171:
160:
154:
125:
120:
116:
100:
96:
89:
75:
57:
51:
49:
23:
19:
18:
751:Harris, Sam
261:Matt Ridley
221:creationism
183:, in which
77:magisterium
850:Categories
797:Review of
739:. Penguin.
709:in Munich.
662:2016-09-06
640:2010-03-20
613:2020-08-09
349:References
275:Sam Harris
86:encyclical
542:NAS Press
231:worldview
201:Reception
107:evolution
753:(2010).
735:(1998).
607:Archived
287:See also
36:religion
249:science
165:science
111:science
70:to the
64:science
32:science
30:, that
697:
558:
523:
499:
415:
388:
681:[
80:from
695:ISBN
556:ISBN
521:ISBN
497:ISBN
413:ISBN
386:ISBN
34:and
24:NOMA
775:MP3
687:doi
546:doi
489:doi
84:'s
852::
693:.
631:.
605:.
599:.
554:.
544:.
495:.
475:^
466:.
434:.
423:^
400:^
356:^
271:.
88:,
806:.
793:.
777:)
703:.
689::
665:.
643:.
616:.
564:.
548::
505:.
491::
452:.
394:.
22:(
Text is available under the Creative Commons Attribution-ShareAlike License. Additional terms may apply.