Religia, nauka, paranauka: Zarządzanie lękami o treści naukowej w internecie rosyjskojęzycznym = Religion, Science, Parascience : Science-based Fears in the Russian-language Internet
This paper aims at reconstruction of the main fear patterns that have arisen as a side effect of scientific achievements. We try to show that a significant number of them refer to the image of the world as inanimate mechanism. To relieve these fears and integrate scientific claims into a coherent wo...
| Subtitles: | Religion, Science, Parascience |
|---|---|
| Main Author: | |
| Format: | Electronic Article |
| Language: | Polish |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
|
| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
Wydawn. Uniw. Jagiellońskiego
2013
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| In: |
Studia religiologica
Year: 2013, Volume: 46, Issue: 2, Pages: 119-134 |
| Further subjects: | B
paranauka
B nauka B Religia B racjonalność B dyskurs B lęk |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 245 | 1 | 0 | |a Religia, nauka, paranauka |b Zarządzanie lękami o treści naukowej w internecie rosyjskojęzycznym = Religion, Science, Parascience : Science-based Fears in the Russian-language Internet |
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| 520 | |a This paper aims at reconstruction of the main fear patterns that have arisen as a side effect of scientific achievements. We try to show that a significant number of them refer to the image of the world as inanimate mechanism. To relieve these fears and integrate scientific claims into a coherent worldview, one must use other types of rationality, such as the theological one, or rely on a nonrational response. These processes, however, are deeply embedded in the social context. The analysis focuses on the internet discursive practices of the three important actors (science, parascience and traditional religion) competing for their expert monopoly to define the world and offering their own answers to science-based fears. We learn that the boundaries of the discourses are closely guarded, while the tension appears where they are violated explicitly. This fact probably explains why “orthodox” authors (science and religion) treat parascience so aggressively. In trying to be “native” in each discourse, everywhere parascience remains “heretic,” the one threatening the status quo, the disturbing and annoying Stranger. | ||
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