New. 1587430118. FLAWLESS COPY, PRISTINE, NEVER OPENED--192 pages; clean and crisp, tight and bright pages, with no writing or markings to the text. --TABLE OF CONTENTS: Preface * 1 Where Science Meets Religion * 2 Comparative Anatomy * 3 Small-Scale Evolution * 4 The Fossil Record * 5 One Long Argument * 6 Modernism before Darwin * 7 The Victorians * 8 Evolution and Metaphysics * 9 Blind Presuppositionalism * Notes * Index 191. --DESCRIPTION: Joining the ranks of Philip Johnson and Michael Behe, Cornelius G. Hunter gives us Darwin's God: Evolution and the Problem of Evil, the latest must-read installment of scholarship on human origins. Beginning with the provocative statement that "evolution is neither atheism in disguise nor is it merely science at work, " Hunter denies evolution's claim to be pure science, beyond the "entanglements" of faith or belief. Ultimately, he shows how Darwin's theological concerns--particularly his inability to reconcile a loving, all-powerful God with the cruelty, waste, and quandaries of nature--led him to develop the theory of evolution. Hunter provides the crucial key to engaging the intelligent design debate in the context of modern theology. He addresses the influences of Milton, rationalism, the enlightenment, and Deism, quoting extensively from Darwin's journals, letters, and scientific writings. Readers of history, science, philosophy, and theology will enjoy this honest telling of a complex and engrossing story. --
Publishers Weekly, 2001-04-09 Biophysicist Hunter brings rare depth and originality to this analysis of an often-neglected stream of Darwin's thought, illuminating not only the original debates surrounding The Origin of Species, but also contemporary questions about evolution and religion. Hunter's main argument is that most interpreters of evolution have misjudged Darwin's metaphysical motives. Rather than an assault upon God's existence, evolution was for Darwin and many of his contemporaries a defense of God's goodness, a strategy for disassociating God from the often unsavory details of nature by introducing a blind process of natural selection. Hunter attributes the early enthusiasm for evolution to the pervasive but shallow "modern theology" of many educated Victorians, whose offense at the violence and inefficiency of nature was compounded by their expectation that God's dealings with the world must always be benevolent and clearly discernable as such. Still more fascinating is the way Hunter traces similar metaphysical arguments in evolutionary rhetoric from Darwin to the present day, suggesting that theological attitudes from the nave summit of the "modern" era continue to color perceptions of evolution and creation, often to the detriment of both. This book falls outside the standard niches of the evolution-and-religion literature, and readers who strongly identify with either side of creation-evolution debates will find grounds for disagreeing with some of Hunter's assertions; but the cogency of his central argument should attract readers of both persuasions. (May) Copyright 2001 Cahners Business Information.
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