Willem B. Drees is the chair of the philosophy of religion and ethics at Leiden University and is the current editor of Zygon: A Journal of Religion and Science. Drees is no stranger to the theology and science discussion, having previously edited numerous other volumes (e.g. Creative Creatures: Values And Ethical Issues in Theology, Science And Technology, Wisdom or Knowledge?: Science, Theology and Cultural Dynamics , and Creation’s Diversity: Voices from Theology and Science [all by T.&T. Clark, 2005, 2006, and 2008, respectively], amongst others. In this most recent title, Drees brings together texts that seek to address such questions as, What does it mean to be human in our technology-driven world?, What is the role of religion in responding to the ecological crisis?, and In the eyes of scientists, is the public ignorant? Drees acknowledges that these type questions have no singular correct answer, but offers this volume in hopes of working toward plausible answers to them. In what follows, the content of this text will be briefly examined.
The title breaks down into four sections, addressing current lacunas in the science-theology dialogue: part one, composed of three chapters, addresses our technological conditions as twenty-first century humans; part two, comprising four chapters, speaks to the current ecological crisis and the religious resources to address it; part three, similarly composed of four chapters, addresses concerns of biotechnology; rounding out the volume are four chapters (part four) that relate to the relationship between the public – broadly considered – and scientists. In the introductory chapter, Drees notes that this volume is important, as the term ‘technology’ not only refers to devices that people employ in their daily lives, but also to the social systems and skills that underlie these devices. Drees notes that there are two general attitudes that are commonly propounded regarding technology in the twenty-first century: it can be seen optimistically as a liberator of the human condition (i.e. with reference to its potential to relive humanity’s burdens and increase its overall standard of living), or it can be seen as a threat to humanity (i.e. with respect to proclivity to promote uniformity and efficiency to the detriment of authentic human lives). Instead of these two commonly held options, Drees prefers a third way of seeing technology: that technology can be – and should be –used instrumentally (or contextually) in the twenty-first century; picturing technology in this manner emphasizes human responsibility its design, deployment, and consequences.
Representative of part one, Bronislaw Szerzynski speaks of the religious roots of the current technological condition, noting that its rise relates to humanity’s values, our notions of nature, and our view of the divine in the first chapter. Karen Pärna then addresses humanity’s love of technology in the ‘Internet Age’ in the third chapter, arguing in part that the internet serves as a vessel of religious sentiments. Tony Watling – opening the second part of the book in chapter four – offers an overview of how humans have appealed to religious traditions in their attempts to re-imagine the human role with reference to nature. Drawing from a Christian viewpoint, Francis Kadaplackal speaks of human embeddedness, freedom, and responsibility in and toward the environment, basing his discussion on the classical imago Dei concept (chapter six)..
Notable from part three is Michiel van Well’s chapter concerning genetically modified foods, noting especially the religious concerns about purity (i.e. chapter nine). Also from part three, Peter Derkx’s contribution (chapter ten) addresses the possibility of life-extending technologies, and their significance in the twenty-first century context. Drawing from modern political philosophy, Patrick Loobuyck begins part four (chapter twelve), and seeks to explicate the role that religion should play in a pluralistic democracy. Closing the volume, Nancie Erhard explores how multi-faith alliances could contribute positively to address the ecological challenges of the twenty-first century.
All in all, this volume is a welcome contribution to a heretofore neglected concern: religious attitudes toward technology in the twenty-first century. With contributors to this edited text addressing their areas of expertise, the text will be profitably used as a companion in philosophy of religion courses, and read by participants in the theology and science dialogue.
Bradford McCall, Regent University, Virginia Beach, VA