Page |32 and overall well-being of their adherents. atheism, about the ultimate truth or In addition, the sciences would help falsity of religious phenomena.” them refine their grasp of the empirical On the other hand, the religions world about which they are, like humans themselves can contribu te to the in pener al, coustantly making judgments, sciences. They can do this by offering predictions, and characterizations. In hypotheses. about how social and my Vision, the atilums of sefentisis religious ideas, behaviors, and rituals toward religion would be first of all can shape experience, even neutal penomtenolagical, ieee woul, st processes, often for the good but attempt to describe and understand . sometimes not. The religions can offer a religious beliefs, ethics, and rituals in more generous epistemology and thet inl historical POIEAs wn thets ontology than science is inclined to find interest in explaining some of the useful for the tight explanatory interests Sa eiSIcGms fit (Ee ose to celigicils of the laboratory or scientific survey. aida woul not °° inhibi ted by This too might generate new hypotheses SUNIET TENTION OF Une WIGET SOCISNY- for scientific investigation. These would There are several different approaches to be some of the ground rules for how a phenomenology. The perspective thet I dialogue between science and religion feesinimend nollewis the exitisal might stimulate a revived religious hermeneutic phenomenology” of Paul humanism Ricoeur. Ricoeur advocates beginning : the study of religion with a Religious Humanisms of the Past phenomenology — a careful description — To speak of a revival suggests of the person’s or community’s words, that there have been many expressions of symbols, metaphors, and narratives used religious humanism in the past when to communicate the meaning ofa some form of science, philosophy, and religious experience or practice. This religion creatively interacted. I will view assumes that we cannot describe limit mysel