principles that could account for a wondrous and complex universe that ran with clockworkprecision, and did not think that there was room for random events. More importantly, theybelieved that the clockwork universe was invented and set in operation by God. The collectivework of the Royal Society’s founders “bristled with mathematics and focused on remote,unfamiliar objects like planets and comets. Darwin’s theory of evolution dealt in ordinary thingslike pigeons and barnacles. [His] ‘easier’ theory proved harder to find because it required theidea of abandoning God [as] the designer (Dolnick, 2011: 127).” Two centuries before Darwinthe world’s top scientists would never have considered this.Darwin’s ideas stimulated great interest and debate – in science, religion, philosophy, andpolitics. The prominence and details of these debates have waxed and waned over the years as afunction of time, culture, and field of study. Front and center was a conflict between science andreligion, which persists today. One of Darwin’s biographers, David Livingstone, points out thatDarwin had a strong sense of religion as well as a deep awe for the wonder of nature and wasambivalent about the idea of abandoning God (Livingstone, 2009). He writes:On the face of it, Darwin’s theory posed challenges of epic proportions toChristian belief at every turn. It mythologized the Mosaic narrative of specialcreation; it smashed through the practice of using biblical genealogies to dateearth history; it removed the idea of divine design from nature by demonstratinghow species came about through the ordinary, hum-drum processes of naturalselection; it revealed that humans were, in some fundamental sense, no differentfrom animals; it rooted moral sensibility not in the human subject dignified asGod’s image bearer but in the primitive impulse of a struggle forsurvival…(Livingstone, 2009:350).Evolution is one of the most robust theories in science. As such it is a rallying point foratheists and those scientists that seek to challenge beliefs at the heart of religion. Yet,demolishing the story of creation does not bother all theologians or religious scholars, as it isquite possible to believe in God and accept the theory of evolution (Barbour, 2000; Peters, 2013;2014; Peters and Hewlett, 2003). Evolution does, however, conflict with Christianfundamentalist interpretations of the Bible, especially interpretations which include the idea thatcreation took place in the last 10,000 years.Non-fundamentalist Christians understand that the Bible is an unreliable historicaldocument, and treat much of the content as metaphorical. This leaves them in a better position toaccommodate science. For example, both God and evolution are embraced under the theisticmodel where billions of years ago God created “an autonomous world of nature replete with lawand chance that can be thoroughly studied by scientific means” (Peters and Hewlett, 2003:119).This allows the theologian to assert both divine action and natural selection, operating onseparate levels. God is the primary cause and nature is the secondary cause. God works throughnature, and science studies nature. This model makes it possible to accommodate divine action,common descent, and natural selection. It applies to a universe that is approximately 14.5 billionlight years across and our 4.5 billion year old planet.The conflict between creationism and evolution is a conflict between worldviews, theformer powered by ancient needs and the latter by recent science. The religious worldviewemerged 30,000 to 50,000 years ago (Rossano, 2006). The astrobiological perspective (whichbuilds on earlier ideas about science but also on such notions as evolution and random events)© 2015 Astrosociology Research Institute16
has been with us for decades. Religion points people to creation stories based on thesupernatural, while the astrobiological worldview points to explanations characterized bytestable hypotheses and empirical evidence. The stereotyped fundamentalist response toevolution has all of the earmarks of a worldview under attack. This includes denial andrationalization to dismiss the significance of the paleontological record and other evidence ofevolution. It also includes political action to suppress or distort the dissemination of scientifictruth, and generating arguments and data that objective referees would consider flawed. As isoften the case in worldview defense, rather than using external reality (the data) to evaluatepersonal values and opinions, internalized standards are used for evaluating empirical reality(Zimbardo, 1999).IV.Searching for Extraterrestrial LifeAt present, two types of searches are underway to find extraterrestrial life. The first huntsfor non-intelligent biological specimens within our solar system. Much of this hunt consists ofseeking environmental conditions conducive to life (such as the presence of liquid water),chemical activities suggestive of life, and fossils. Chris McKay points out that although thediscovery of any extraterrestrial life would be thrilling, scientists hope to find life that is trulyalien in that it formed completely independent of life on Earth and is not related to the terrestrialtree of life (McKay, 2011). This discovery would constitute proof of a “second genesis,” ademonstration that life began twice in our solar system. Two different biochemistries, bothcapable of initiating evolving life, would show that life on Earth is not simply a fluke and hintstrongly that life is scattered throughout the universe. While the discovery of an extraterrestrialfossil would be of great interest, its origins might be difficult to discern. Scientists need actualbiological material to compare with life as it is found on Earth. This means either bringingextraterrestrial life to Earth or studying it in its natural environment. And this means either goingin person or sending automated devices to the Moon, Mars, or other destinations to conductresearch.As explorers, researchers, industrialists, and settlers, how will we comport ourselves onMars? Should we feel free to alter the local landscape or ecology to meet human needs? Shouldwe respect bacteria, molds, and vegetation? Then, there is our propensity for putting interestinganimals in zoos, plucking them from their natural surroundings, placing them in confined areastypically with little or nothing of interest to them to do, and breaking their families apart. Thesocietal roadmap observes:Any discussion of possible extraterrestrial life must be linked with extensiveliterature and research on human and environmental ethics. The existence of lifebeyond Earth would raise possible questions about “rights” and “personhood,”similar to current debates over complex or intelligent non-human life on Earth.Likewise, the prospect of finding microbial [extraterrestrial] life in the solarsystem raises questions of its moral standing and our obligations toward it. Inaddition, there are numerous questions about the morality and ethical implicationsof expanding life’s range onto other celestial bodies, with or without indigenouslife, either deliberately or by accident (Race et. al, 2012).© 2015 Astrosociology Research Institute17
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practical considerations took prece
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conditions that go beyond those spe
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Gushin, V. I., and Dudley-Rowley, M
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and Earth and the rest of the unive
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separate from the rest” (Einstein
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Flight experience has spiritually t
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is not a construction or a concept;
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(Pass & Harrison, 2007). Space must
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Nash, J. (2001). Mayan visions: The
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Board of AdvisorsLynn E. Baroff, M.
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Editorial ProceduresThe Editor-in-C
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Figure FormattingAn Author may incl
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• What are the various possible e
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study the third component of planet
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