A critical examination of Popper’s falsificationism as a methodological criterion of demarcation led to the development o f a supplementary means of distinguishing science from pseudo- science The discipline is made the unit of appraisal and its pattern o f historical development b used as the indicator of demarcation. Results of a test of this indicator against astrology and physical optics accord with our basic judgm ents of these disciplines. The indicator effectively reveals that scientific creationism is pseudo-science, and that evolutionary biology is genuine science. Three fundam ental approaches to scientific investigation, viz. v erificationism , falsificationism and m ulti-cornered testing (M CT) are contrasted. MCT is distinguished by competition between hypotheses, which makes it more informative than at least the naive versions of the other two approaches. While competition does not produce immediate victors, it does make demands on theories, which can be augmented by prescribing a series of independent tests. The comparative method implies the existence of two types of evidence. Common evidence is that which io predicted or explained by two or more rival hypotheses. Discriminatory evidence favours one rival over the others. It is argued that in both the fields of species biology and speciation there have been instances o f over-relying on common evidence, o f indistinctly defining alternative hypotheses, of ro t following their logical consequences and of not using exisiing discriminatory evidence to adjudicate between these hypotheses. Species concepts and definitions of modes o f speciation are evaluated. Normative principles are suggested for defining species and other important terms in evolutionary biology, and for testing species concepts and modes of speciation. The advantages and limitations o f a historical indicator of demarcation and the merits and principles of the comparative approach to method are discussed and illustrated using the analoev of a mathematical game. Scientific crcanomsni is shown to have a coating of scientific method, but to have systematically violated fundamental methodological principles. D arn in ’* method in contrast, had a comparative structure, and distinguished between common *nd discriminatory evidence. While there are methodological problems sn evolutionary biology, these are shown to be minor in comparison to that four*! in to c n o fk ciratxxiiun.

Kong Hoi Sang. / "June 2012". / Thesis (M.Div.)--Chinese University of Hong Kong, 2012. / Includes bibliographical references (leaves 39-43). / Chiefly in Chinese ; abstract in Chinese and English. / 論文摘要 --- p.第2頁 / 引言：科學與基督教信仰曾發生過衝突 --- p.第5頁 / Chapter 第一章： --- 達爾文式的進化論對基督教的影響 / Chapter 1.1 --- 達爾文式的進化論對基督教信仰的挑戰 --- p.第6頁 / Chapter 1.2 --- 達爾文式的進化論成立的話，又會帶來什麼影響 --- p.第7頁 / Chapter 第二章： --- 反對「達爾文式的進化論」的証據 / Chapter 2.1 --- 有科學的証據顯示達爾文式的進化論是錯的嗎？ --- p.第9頁 / Chapter 2.1.1 --- 海克爾的胚胎圖是偽造的 --- p.第9頁 / Chapter 2.1.2 --- 寒武紀大爆炸 --- p.第10頁 / Chapter 2.1.3 --- 始祖鳥的化石 --- p.第11頁 / Chapter 2.1.4 --- 耳廓：退化的痕跡？ --- p.第12頁 / Chapter 2.1.5 --- 垃圾DNA是退化的痕跡？ --- p.第12頁 / Chapter 2.2 --- 微進化可否看為早已存在於生物中的一種適應機制 --- p.第13頁 / Chapter 2.3 --- 進化論的「口號」，本身隱含了目的論的意識 --- p.第13頁 / Chapter 第三章： --- 智慧設計論 / Chapter 3. --- 批評達爾文的進化論的新模式 --- p.第15頁 / Chapter 3.1 --- 達爾文的進化論被證為偽的條件 --- p.第15頁 / Chapter 3.2 --- 生化發展的新里程´ة帶動微觀細節的批判 --- p.第15頁 / Chapter 3.3 --- 請達爾文式進化論學者，為每一個細節提供進化的步驟及証據 --- p.第16頁 / Chapter 3.4 --- 達爾文主義的天敵：具有「不能約簡的複雜」的器官 --- p.第18頁 / Chapter 3.4.1 --- 智慧設計論的皇牌：細菌鞭毛(flagellum) --- p.第18頁 / Chapter 3.4.2 --- 進化論學者對細菌鞭毛(flagellum)的回應 --- p.第19頁 / Chapter 3.5 --- 智慧設計論 Intelligent Design (ID) / Chapter 3.5.1 --- 何謂智慧設計論 --- p.第21頁 / Chapter 3.5.2 --- Dembski認為有可辨別的特定模式，加上小機率，才是設計的條件 --- p.第22頁 / Chapter 3.5.3 --- 設計性容易被錯誤分類的例子 --- p.第23頁 / Chapter 3.5.4 --- 智慧設計推斷 --- p.第24頁 / Chapter 3.5.5 --- 細菌鞭毛(flagellum)是「智慧設計」 --- p.第25頁 / Chapter 3.5.6 --- 其他「智慧設計」的例子 --- p.第26頁 / Chapter 第四課： --- 「智慧設計論」答客問 / Chapter 4.1 --- 「智慧設計論」是科學 --- p.第27頁 / Chapter 4.1.1 --- 「智慧設計論」可被証偽 --- p.第27頁 / Chapter 4.2 --- 「智慧設計論」對科學有何貢獻 --- p.第28頁 / Chapter 4.3 --- 歷史告訴我們：真正基督教思想對科學的發展有幫助 --- p.第29頁 / Chapter 4.4 --- 「智慧設計論」是科學與神學之橋 --- p.第31頁 / Chapter 第五章： --- 「智慧設計論」以外的科學論據 / Chapter 5.1 --- 宇宙的微調 --- p.第34頁 / Chapter 5.2 --- 宇宙有一個起點 --- p.第36頁 / 總結 --- p.第39頁 / 《中文參考書》 --- p.第40頁 / 《英文參考書》 --- p.第42頁

O presente trabalho tem como finalidade principal demonstrar que não existem maiores divergências entre o criacionismo bíblico e a teoria da evolução, quando olhamos o fato à luz do transformismo do Pe. Teilhard de Chardin, isto é, sem desprezar a ciência, mas com um profundo conhecimento bíblico, no qual seja possível detectar a verdade científica e, ao mesmo tempo, ter uma visão da verdade bíblica revelando-se a ponto de ver e sentir a união entre matéria e espírito. Quanto ao criacionismo bíblico, fizemos questão de apresentar as duas narrativas da criação descrita nos Gênesis e algumas interpretações hermenêuticas sobre elas, bem como a aceitação da segunda narrativa no Antigo e no Novo Testamento. No que se refere à teoria da evolução, preocupamo-nos em apresentar os pontos de vista científicos, com as naturais divergências entre eles, para que se possa entender melhor o conteúdo de tal teoria, que se empenha em mostrar como surgiu o ser humano na terra, através de uma enorme cadeia de ocorrências até a aparição inexplicável do homo sapiens. Após colocarmos as bases do criacionismo e do evolucionismo é que tratamos dessa possibilidade de equilíbrio entre os dois temas através do transformismo teilhardiano, que nos deixa ver bem claro que o elo perdido da evolução é o sopro de Deus, que promove aquele salto, inexplicável pela ciência, através do fenômeno complexidade-consciência, promovendo o equilíbrio tão almejado / This Work aims meanly at demonstrating that there are not so great divergences between biblical Creationism and Evolution Theory, as we look onto the fact on its whole, in view of Fr. Teilhard de Chardins Transformism, i. e. without disregarding Science, but with a biblical deep knowledge in which it could be possible detecting up scientific truth, revealing itself in a such way that turns possible seeing and feeling deep unity, fusion between matter and spirit. Regarding to biblical Creationism, we have assumed, we have undertaken presenting the two narratives in reference to Creation, described in Genesis and some hermeneutic interpretations about them the two narrations as weel as our adoption, acceptance with regards to second narration in Old and New Testament. As for Evolution Theory, we have been concerned focusing the scientifical viewpoints, with natural divergences among them, in order to make possible a better comprehension, understanding regarding to such a theory content that strives showing up the way human being arose in earth, through a large events, accurences chain, series until Homo Sapiens inexplicable appearance. Since we have delt with we have discussed this equilibrium possibility between these two themes, through Teilhardian transformism, that enables us seeing very clearly that Evolutions missing link is Gods Breath that moves on, through complexity consciousness, that leap, jump, inexplicable for Science, moving on the so longed for equilibrium

Made available in DSpace on 2017-06-01T18:12:23Z (GMT). No. of bitstreams: 1 dissertacao_dirson_maciel.pdf: 650986 bytes, checksum: 1fd7666931f1a5508592f440408fe446 (MD5) Previous issue date: 2008-11-04 / This Work aims meanly at demonstrating that there are not so great divergences between biblical Creationism and Evolution Theory, as we look onto the fact on its whole, in view of Fr. Teilhard de Chardin s Transformism, i. e. without disregarding Science, but with a biblical deep knowledge in which it could be possible detecting up scientific truth, revealing itself in a such way that turns possible seeing and feeling deep unity, fusion between matter and spirit. Regarding to biblical Creationism, we have assumed, we have undertaken presenting the two narratives in reference to Creation, described in Genesis and some hermeneutic interpretations about them the two narrations as weel as our adoption, acceptance with regards to second narration in Old and New Testament. As for Evolution Theory, we have been concerned focusing the scientifical viewpoints, with natural divergences among them, in order to make possible a better comprehension, understanding regarding to such a theory content that strives showing up the way human being arose in earth, through a large events, accurences chain, series until Homo Sapiens inexplicable appearance. Since we have delt with we have discussed this equilibrium possibility between these two themes, through Teilhardian transformism, that enables us seeing very clearly that Evolution s missing link is God s Breath that moves on, through complexity consciousness, that leap, jump, inexplicable for Science, moving on the so longed for equilibrium / O presente trabalho tem como finalidade principal demonstrar que não existem maiores divergências entre o criacionismo bíblico e a teoria da evolução, quando olhamos o fato à luz do transformismo do Pe. Teilhard de Chardin, isto é, sem desprezar a ciência, mas com um profundo conhecimento bíblico, no qual seja possível detectar a verdade científica e, ao mesmo tempo, ter uma visão da verdade bíblica revelando-se a ponto de ver e sentir a união entre matéria e espírito. Quanto ao criacionismo bíblico, fizemos questão de apresentar as duas narrativas da criação descrita nos Gênesis e algumas interpretações hermenêuticas sobre elas, bem como a aceitação da segunda narrativa no Antigo e no Novo Testamento. No que se refere à teoria da evolução, preocupamo-nos em apresentar os pontos de vista científicos, com as naturais divergências entre eles, para que se possa entender melhor o conteúdo de tal teoria, que se empenha em mostrar como surgiu o ser humano na terra, através de uma enorme cadeia de ocorrências até a aparição inexplicável do homo sapiens. Após colocarmos as bases do criacionismo e do evolucionismo é que tratamos dessa possibilidade de equilíbrio entre os dois temas através do transformismo teilhardiano, que nos deixa ver bem claro que o elo perdido da evolução é o sopro de Deus, que promove aquele salto, inexplicável pela ciência, através do fenômeno complexidade-consciência, promovendo o equilíbrio tão almejado