Our contribution in this paper is to highlight the ethical implications of workforce engagement strategies in an age of austerity. Hard or instrumentalist approaches to workforce engagement create the potential for situations where engaged employees are expected to work ever longer and harder with negative outcomes for their well-being. Our study explores these issues in an investigation of the enactment of an engagement strategy within a UK Health charity, where managers and workers face paradoxical demands to raise service quality and (...) cut costs. We integrate insights from engagement, paradox, and ethic of care literatures, to explore these paradoxical demands—illustrating ways in which engagement experiences become infused with tensions when the workforce faces competing requirements to do ‘more with less’ resources. We argue that those targeted by these paradoxical engagement strategies need to be supported and cared for, embedded in an ethic of care that provides explicit workplace resources for helping workers and managers cope with and work through corresponding tensions. Our study points to the critical importance of support from senior and frontline managers for open communications and dialogue practices. (shrink)

Since the late 2000s trans pregnancy has received increasing public and academic attention, and stories of the ‘pregnant man’ have become a media staple. Existing research has critiqued such spectacularization and the supposed tension between maleness, masculinity, and pregnancy that underpins it. Extending that work, this article draws on interview data from an international study of trans reproductive practices and analyzes participants' experiences of being, and expecting themselves to be, perceived in public space not as spectacularly ‘pregnant men’, but as (...) fat men. As a starting point we take the experience of one participant whose heavily pregnant participation in a five-kilometer race prompted the question: ‘Why is the chubby guy running?’ Using Judith Butler's concept of the cultural intelligibility of gender, we ask why the question asked was not: ‘Why is the pregnant guy running?’ We further consider the degree to which pregnant trans people manage their unintelligibility within the matrix of pregnancy, fatness, and trans/gender and how this reveals the limits of gender intelligibility itself. (shrink)

Figurines de terre cuite (H. Aurigny, Fr. Croissant) Tous les fragments sont désormais enregistrés dans la base FileMakerPro, terminée pour l’essentiel en 2013 et complétée en 2015. La mission prévue en 2014 ayant été annulée par l’École française d’Athènes pour raisons budgétaires, un réexamen à distance de l’ensemble du matériel avait néanmoins permis d’en esquisser à distance le classement typologique et d’élaborer quelques hypothèses, qui ont pu être vérifiées et affinées sur place en mai...

Despite the growing interest in developing a micro-level understanding of strategy practices, there are few studies focusing on the official textual expression of these practices in the form of strategic plans. Using a large corpus of strategic plans from public and third sector organizations, this article examines the particular features of the strategic plan genre of communication. This corpus is systematically compared with nine other corpora derived from the same general domain or having similar expected characteristics. Our analysis combines linguistic (...) analysis with an analysis of the moves characteristic of the genre. The article seeks to advance a genre-based view of strategy practices to study the professional and institutional practices of strategists. (shrink)

Harrison, Helen Adelaide's first bishop, Francis Murphy, was baptised in Navan, County Meath, Ireland, on 24 May 1795. His parents were Arthur Murphy and Bridget nee Flood. Baptismal records suggest his siblings included John Joseph, Arthur, Catherine, John Joseph Michael and Christopher. It is unlikely that all of these survived for long because by the time Francis Murphy was Bishop of Adelaide, he was writing to 'my sister' and 'my brother'.

In this article, I discuss the structural domination of whiteness as it intersects with the potential of individual critique and reflexivity. I reflect on my positioning as a white nurse researcher while researching international nurse migration. I draw on two large qualitative studies and one small focus group study to discuss my reactions as a white researcher to evidence of institutional racism in the British health services and my growing awareness of how racism is reproduced in the British nursing profession.

Many clinical and psychological constructs are conceptualized to have multivariate higher-order constructs that give rise to multidimensional lower-order traits. Although recent measurement models and computing algorithms can accommodate item response data with a higher-order structure, there are few measurement models and computing techniques that can be employed in the context of complex research synthesis, such as meta-analysis of individual participant data or integrative data analysis. The current study was aimed at modeling complex item responses that can arise when underlying domain-specific, (...) lower-order traits are hierarchically related to multiple higher-order traits for individual participant data from multiple studies. We formulated a multi-group, multivariate higher-order item response theory (HO-IRT) model from a Bayesian perspective and developed a new Markov chain Monte Carlo (MCMC) algorithm to simultaneously estimate the (a) structural parameters of the first- and second-order latent traits across multiple groups and (b) item parameters of the model. Results from a simulation study support the feasibility of the MCMC algorithm. From the analysis of real data, we found that a bivariate HO-IRT model with different correlation/covariance structures for different studies fit the data best, compared to a univariate HO-IRT model or other alternate models with unreasonable assumptions (i.e., the same means and covariances across studies). Although more work is needed to further develop the method and to disseminate it, the multi-group multivariate HO-IRT model holds promise to derive a common metric for individual participant data from multiple studies in research synthesis studies for robust inference and for new discoveries. (shrink)

Philosophy Compass, Volume 17, Issue 2, February 2022.

Mental disorders such as depression and anxiety are increasingly common. Yet there are too few specialists to offer help to everyone, and negative attitudes to psychological problems and their treatment discourage people from seeking it. As a result, many people never receive help for these problems. The Oxford Guide to Low Intensity CBT Interventions marks a turning point in the delivery of psychological treatments for people with depression and anxiety. Until recently, the only form of psychological intervention available for patients (...) with depression and anxiety was traditional one-to-one 60 minute session therapy - usually with private practitioners for those patients who could afford it. Now Low Intensity CBT Interventions are starting to revolutionize mental health care by providing cost effective psychological therapies which can reach the vast numbers of people with depression and anxiety who did not previously have access to effective psychological treatment. The Oxford Guide to Low Intensity CBT Interventions is the first book to provide a comprehensive guide to Low Intensity CBT interventions. It brings together researchers and clinicians from around the world who have led the way in developing evidence-based low intensity CBT treatments. It charts the plethora of new ways that evidence-based low intensity CBT can be delivered: for instance, guided self-help, groups, advice clinics, brief GP interventions, internet-based or book-based treatment and prevention programs, with supported provided by phone, email, internet, sms or face-to-face. These new treatments require new forms of service delivery, new ways of communicating, new forms of training and supervision, and the development of new workforces. They involve changing systems and routine practice, and adapting interventions to particular community contexts. The Oxford Guide to Low Intensity CBT Interventions is a state-of-the-art handbook, providing low intensity practitioners, supervisors, managers commissioners of services and politicians with a practical, easy-to-read guide - indispensible reading for those who wish to understand and anticipate future directions in health service provision and to broaden access to cost-effective evidence-based psychological therapies. (shrink)

This chapter considers the ways in which whiteness as a skin color and ideology becomes a dominant level that sets the background against which all things, people and relations appear. Drawing on Merleau-Ponty's phenomenology, it takes up a series of films by Bruce Nauman and Marlon Riggs to consider ways in which this level is phenomenally challenged providing insights into the embodiment of racialization.

White, Don The United States Conference of Catholic Bishops in 'Preaching the Mystery of Faith: The Sunday Homily' identified a problem with liturgical preaching in the Catholic Church: 'in survey after survey over the past years, the People of God have called for more powerful and inspiring preaching. A steady diet of tepid or poorly prepared homilies is often cited as a cause for discouragement on the part of the laity and even leading some to turn away from the Church'. (...) Pope Francis in Evangelii Gaudium has referred to the same problem, saying that 'so many concerns have been expressed about this important ministry and we cannot simply ignore them'. (shrink)

In February 2012, the Obama White House endorsed a Privacy Bill of Rights, comprising seven principles. The third, “Respect for Context,” is explained as the expectation that “companies will collect, use, and disclose personal data in ways that are consistent with the context in which consumers provide the data.” One can anticipate the contested interpretations of this principle as parties representing diverse interests vie to make theirs the authoritative one. In the paper I will discuss three possibilities and explain why (...) each does not take us far beyond the status quo, which, regulators in the United States, Europe, and beyond have found problematic. I will argue that contextual integrity offers the best way forward for protecting privacy in a world where information increasingly mediates our significant activities and relationships. Although an important goal is to influence policy, this paper aims less to stipulate explicit rules than to present an underlying justificatory, or normative rationale. Along the way, it will review key ideas in the theory of contextual integrity, its differences from existing approaches, and its harmony with basic intuition about information sharing practices and norms. (shrink)

During the 1870s animal morphologists and embryologists at Cambridge University came to dominate British zoology, quickly establishing an international reputation. Earlier accounts of the Cambridge school have portrayed this success as short-lived, and attributed the school's failure to a more general movement within the life sciences away from museum-based description, towards laboratory-based experiment. More recent work has shown that the shift in the life sciences to experimental work was locally contingent and highly varied, often drawing on and incorporating aspects of (...) museum work. Thus in order to understand the more general changes, studies of particular sites are needed. Here I examine the organisation of teaching at Cambridge, both in terms of the spaces in which it was taught and the ways in which teaching and examining were organised, to bring out the complexities of the 'revolt from morphology' and to show in more detail the institutional aspects that intertwined with intellectual change. Francis Maitland Balfour, as head of the Cambridge school, was able to make use of family connections and his own personal wealth to promote morphology. His successor lacked these resources, and one competition within the natural sciences at Cambridge intensified, morphology was unable to compete properly. (shrink)

In this paper I examine the temporal dimensions of racialised and colonised embodiment. I draw on the work of Alia Al-Saji, whose phenomenological reading of Frantz Fanon examines the multiple ways in which racism and colonialism affix the racialised and colonised body to that of the past; a temporalisation that serves not only to anachronise these bodies, but also to close off their projective possibilities for being or becoming otherwise. Such a move reflects the nature of racialisation itself, which following (...) Charles Mills, does not just exteriorise or ‘other’ racialised bodies, but relies equally on a forgetting, or a disavowal and leaving behind of this very process. The result, I argue, is to render whiteness and white bodies as temporally present and even futural in their orientation, free from the vestiges of racism's history and free to adopt any number of stances on its continuing legacy. It is against this that I argue that the familiar exhortation to ‘get over’ racism whenever the charge is levelled, is not only dangerous in its denial of racism, but also disingenuous in purporting to move beyond a racially divided world, when in fact this very gesture serves to reinscribe differential racialised temporalities. (shrink)

First published in 1999. Routledge is an imprint of Taylor & Francis, an informa company.

The Evolution of Complexity is addressed to a broad audience of academics and researchers from different disciplines, who are interested in the picture of our world emerging from the new sciences of complexity. This book reviews the new concepts proposed by the diverse theories of evolution, self-organisation, general systems, cybernetics, and the `complex adaptive systems' approach pioneered by the Santa Fe institute. The thread which holds everything together is the growth of complexity during the history of the universe: from elementary (...) particles, via atoms, molecules, living cells, multicellular organisms, plants, and animals to human beings, and societies. The different sections of the book discuss the foundations and philosophy of complexity evolution, its mathematical and computer models, its explanation of self-organising and living systems, the insights it provides into the origin of mind, language and culture, and its practical applications in areas such as management and system design. (shrink)

Canadian Schools of Nursing rest upon white, colonial legacies that have shaped and defined what is valued as nursing knowledge and pedagogy. The diversity that exists in clinical nursing and is emerging within the graduate student population is not currently reflected within nursing faculty and academic leadership. Black, Indigenous, and People of Color (BIPOC) nurse leaders, historically and presently, are repeatedly left unacknowledged as knowers and keepers of nursing knowledge. This lack of diversity persists across nursing knowledge generation, research, and (...) healthcare practices that ultimately aim to serve the increasingly diverse Canadian population. This narrative inquiry study examined the experiences of eight BIPOC graduate nursing students as they navigated white academic nursing spaces. The findings are presented to reflect their experiences of entrenched in whiteness, erasure of identity, and navigating belonging. These study findings highlight the importance of surfacing academic nursing history shaped by colonialism and racism, the need to diversify nursing faculty and the graduate nursing student population, and implementing nursing curricular and syllabi audits to ensure that they reflect the multitude of ways of knowing to expand dominant Eurocentric and Western knowledge in nursing education. (shrink)

The artist Francis Bacon frequently depicted the open screaming mouth in his powerful paintings. But according to Lessing's classic work, _Laocoon, a scream is inherently ugly and a "blot on a painting productive of the worst possible effect." The conjunction of Lessing and Bacon is clearly a provocative one and it can tell us much about the fortunes of contemporary aesthetics.

Live coding is an embodied, sensorial and live technological–human relationship that is recursively iterated through sonic and visual outputs based on what we argue are kinship relations between and through bodies and technology. At the same time, and in a familiar moment of déjà vu for feminist scholars, live coding is most often discussed not in relation to the lived and sensory human–technology kinship, but in terms of fetishised code or software, output and agency. As feminist scholars have long argued, (...) emphasising and fetishising code or software, and celebrating output and agency are normatively masculine, white and Western conceptions of technology that feed into the growing valorisation of accelerationist logic whilst also negating embodied, not to mention other (non-white, Western, masculine) bodies, expertise or histories per se. In this article, we want to redress this by drawing on our empirical material on live coding to focus on human–technology kinship and, in so doing, think about failure, slowness and embodiment and about human–technology relations that are more akin to what Alison Kafer (drawing on the work of Donna Haraway) has termed ‘becoming with’ or ‘making kin’. This, we argue, has the potential to shift the focus from the potentialities of technologies on or through the body, towards the generative capacities of mediation (including failure), which are caught up in lived experiences. The question is not only about how the relations of bodies and technologies are played out in certain circumstances but about what might be played out if we reconceptualise these relations in these terms. (shrink)

As we know, Merleau-Ponty was struggling with a dynamic shift in his thinking at the premature end of his life. In those last notes he raises the question of how to elaborate a phenomenology of “’the other world’, as the limit of a phenomenology of the imaginary and the ‘hidden’”—a phenomenology that would open onto an invisible life, community, other and culture (VI, Jan. 1960). In her essay on “Eye and Mind”, “To Paint the Invisible”, Luce Irigaray shows why Merleau-Ponty (...) was not yet ready to address this question, why he was not yet ready to engage the limits of his vision posed by the presence of an other. Against Merleau-Ponty’s assertion that the artist has no other task than to bring to appearance the world in the way he corporeally encounters it employing no “other technique than what his eyes and hands discover in seeing and painting”, Irigaray argues that the painter as phenomenologist then appropriates what is other to his vision without reflecting upon a limit to vision, as well as the limit provided by the invisible of an other, an other world. This is not to say that there are no intertwinings with this other, for there are other metabolisms with which we engage the world. Moreover, the sharing of vision with an other can alter the ways I see, challenging cultural complicity, rather than providing evidence that we share the same world. Irigaray is of course not the first to challenge a phenomenological approach to art and to vision—and here I turn specifically to Gilles Deleuze—who is critical of the phenomenological tendency to take on a world given to us by others. His artist, Francis Bacon, focuses on the sensation, which remains unmediated by narration or the feelings of others. Finally, the artworks of abstract expressionist artist Joan Mitchell are considered in the ways that they open up a different time-space; they suggest an other world with which we intertwine without appropriation. Her works, I argue, defy reduction to essences, but also do not rely merely on sensation—for this reason they point in the direction of how to think phenomenology anew. For I do think Merleau-Ponty would be open to these conversations, to these other worlds and other visions. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Journal of the History of Ideas 65.1 (2004) 155-157 [Access article in PDF] In Memoriam John F. Callahan John Francis Callahan, Professor Emeritus of Philosophy and Classics at Georgetown University, died 14 July 2003 after open-heart surgery performed 6 June and was buried with full military honors 17 September at Arlington National Cemetery. His funeral Mass at the Old Post Chapel was concelebrated by his old friend and (...) former colleague, Father Edward W. Bodnar, S.J., who had also concelebrated a memorial Mass in the Jesuit Chapel at Georgetown 5 August.John served on the Board of Editors and the Board of Directors of the Journal of the History of Ideas from 1970 until his death and was Vice-President from 1985. Throughout thirty-three years, during which he never missed a meeting until the last, he devoted unstinted time and energy to the affairs of the Journal, rigorously scrutinizing every problem, from matters of editorial policy through changes in leadership, location, and membership on the Editorial Board to proposals for expenditures and questions of format and style. He was a meticulous reader of manuscripts and applied the most stringent standards to his consideration of both content and modes of expression. No mistake in Greek typography escaped his vigilance. He brought to the annual meetings a distinctive elegance and an unusual sense of collegiality that derived both from his devotion to the Journal itself and from his long friendship with some of the older members of the Board, such as Paul Kristeller and Richard McKeon.John was a life member of the American Philological Association (since 1940) and served with distinction from 1976 to 1986 as its delegate to the International Federation of Classical Studies (FIEC), attending its meetings in Budapest and Helsinki. A scholar of exceptionally wide-ranging interests, he was best known for his studies of the concept of time in ancient philosophy and his critical edition of Gregory of Nyssa, De oratione dominica et De beatitudinibus, which he completed at Dumbarton Oaks after he retired from Georgetown.Born in Chicago 13 May 1912, he began the study of Greek and Latin at St. Ignatius Prep, where he was also introduced to opera, a lifelong passion, by one of his Jesuit teachers. He received the A.B. in 1933 and the A.M. in 1934 from Loyola University, Chicago, which on Founder's Day, 1965, honored him with an award for distinguished contributions to classical scholarship. He received the Ph.D. in 1940 from the University of Chicago, where he studied with Richard McKeon and Werner Jaeger, the two principal, very different influences on his approach to philosophy and philology. Henry Prescott and Carl Darling Buck were two other members of that fabulous generation of classical scholars at Chicago who made a lasting impression on him. His interest in Plautus, Greek and Roman linguistics, and comparative grammar continued throughout his life, contributing to what a former colleague at Dumbarton Oaks has described as an uncanny ability to penetrate beneath the surface of the classical languages, to "peer into their deep structure."John was a Teaching Fellow at the University of Chicago, 1936-37, Instructor at Loyola University, 1937-40, Visiting Instructor, Harvard University, 1940-41, Assistant Professor, Loyola University, 1941-43, Associate Professor and Professor of Classics and Philosophy, Georgetown University, from 1946 until he retired in 1978, and Project Director at Dumbarton Oaks, Harvard University, 1977-86. He served in the United States Navy from 1943 to 1946, working in Naval Communications. He rarely [End Page 155] spoke of his part in breaking the Japanese code, but often referred to such comrades in arms as Sam Atkins and Richmond Lattimore, who like him returned to teaching as soon as World War II was over.John's teaching was enriched by his research, which was supported by a notable succession of fellowships, from the Rockefeller Foundation in 1947, the Ford Foundation for the Advancement of Education, 1953-54, the Fulbright Commission, 1953-55, the Guggenheim Foundation, 1958-59, and the National Endowment for the Humanities, 1967. He... (shrink)

This paper considers a certain genre of anti-racist solidarity — what I call simulations of lived experience – in order to critically examine the premises and pitfalls of such efforts. Two primary examples are examined: (1) a 2014 smartphone app called Everyday Racism, where users are invited to ‘play’ a racialised character for a week in order to ‘better understand’ the experience of racism; and (2) various iterations of ‘Hijab Day’, where non-Muslim women are invited to wear a hijab for (...) a day. I argue that both examples, while well-intentioned, offer only a ‘thin’ version of the lived experience of veiled Muslim women and people of colour, failing to reckon with the epistemological and phenomenological complexity entailed in this embodied experience. Moreover, I argue that both proceed on the misguided idea that first-hand experience, rather than empathic listening, is generative of anti-racist solidarity, and in doing so, these efforts risk reproducing the very structures and habits of white privilege they set out to challenge. (shrink)

"The demonization of the radical right ill serves us when now, more than ever before, it is vitally important to know all we can about this esoteric milieu's nature and potentialities…by…demonizing the many, we cloak the few, and, however unwittingly, facilitate the existence of evil in the world." —From the Introduction by Jeffrey Kaplan White power groups are universally vilified and feared. But to better understand the threat they pose, scholars and activists must try to better understand their disturbing ideas (...) and practices. In this controversial volume, Jeffrey Kaplan brings to light the workings of white supremacy movements in the United States and Europe in the years since World War II. The first half of the Encyclopedia is made up of over 100 entries—many of them essay-length—describing the people, groups and themes that make up the radical racist right. Some of the entries are written by movement activists themselves, providing useful insider accounts. The second half contains original resources circulated within the movement, each prefaced and placed in scholarly context by the editor. These documents, although offending, are invaluable to researchers and often available nowhere else. Cross-references and an index make the information easily accessible. For scholars of race, religion, politics or social movements, the Encyclopedia of White Power is an essential resource. (shrink)

PawPrints On Our Souls is dotted with belief facts, supported by quotes by prominent doctors, philosophers, writers, and celebrities, to build a strong case against vivisection, factory farming, and other animal abuses. Pawprints can be read in any order: Each fact and quote is separated by a double-space... So there's lots of white space for easy reading...

A table of contents, in lieu of abstract -/- Foreword by Aaron Ehasz -/- Introduction: “We are all one people, but we live as if divided” Helen De Cruz and Johan De Smedt -/- Part I The Universe of Avatar: The Last Airbender -/- 1 Native Philosophies and Relationality in ATLA: It’s (Lion) Turtles All the Way Down Miranda Belarde-Lewis and Clementine Bordeaux 2 Getting Elemental: How Many Elements Are There in Avatar: The Last Airbender? Sofia Ortiz-Hinojosa 3 The (...) Personalities of Martial Arts in Avatar: The Last Airbender Zachary Isrow 4 The End of the World: Nationhood and Abolition in Avatar: The Last Airbender Nicholas Whittaker 5 The Bending World, a Bent World: Supernatural Power and Its Political Implications Yao Lin -/- Part II Water 6 Avatar: The Last Airbender and Anishinaabe Philosophy Brad Cloud 7 “Lemur!” – “Dinner!”: Human–Animal Relations in Avatar: The Last Airbender Daniel Wawrzyniak 8 On the Moral Neutrality of Bloodbending Johnathan Flowers 9 On the Ethics of Bloodbending: Why Is It So Wrong and Can It Ever Be Good? Mike Gregory 10 Mystical Rationality Isaac Wilhelm 11 “I will never, ever turn my back on people who need me”: Repairing the World Through Care Nicole Fice 12 Spirits, Visions, and Dreams: Native American Epistemology and the Aang Gang Justin Skirry and Samuel Skirry -/- Part III Earth 13 Time Is an Illusion: Time and Space in the Swamp Natalia Strok 14 There Is No Truth in Ba Sing Se: Bald-faced Lies and the Nature of Lying Nathan Kellen 15 The Rocky Terrain of Disability Gain in ATLA: Is Toph a Supercrip Stereotype or a Disability Pride Icon? Joseph A. Stramondo 16 The Earth King, Ignorance, and Responsibility Saba Fatima 17 The Middle Way and the Many Faces of Earth Thomas Arnold -/- Part IV Fire 18 The Battle Within: Confucianism and Legalism in the Nation, the Family, and the Soul Kody W. Cooper 19 Not Giving Up on Zuko: Relational Identity and the Stories We Tell Barrett Emerick and Audrey Yap 20 Uncle Iroh, from Fool to Sage – or Sage All Along? Eric Schwitzgebel and David Schwitzgebel 21 Being Bad at Being Good: Zuko’s Transformation and Residual Practical Identities Justin F. White 22 Compassion and Moral Responsibility in Avatar: The Last Airbender: “I was never angry; I was afraid that you had lost your way” Robert H. Wallace -/- Part V Air 23 The Fire Nation and the United States: Genocide as the Foundation for Empire Building Kerri J. Malloy 24 Anarchist Airbenders: On Anarchist Philosophy in ATLA Savriël Dillingh 25 A Buddhist Perspective on Energy Bending, Strength, and the Power of Aang's Spirit Nicholaos Jones and Holly Jones 26 Ahimsa and Aang’s Dilemma: “Everyone … [has] to be treated like they're worth giving a chance” James William Lincoln 27 The Avatar Meets the Karmapa: Interconnections, Friendship, and Moral Training Brett Patterson . (shrink)

Research into school choice has focused primarily on parental perspectives. In contrast, this study directly explores children's experiences as they are going through the secondary school choice process in two inner London primary schools. While there were important commonalities in children's experience, in this paper we have concentrated on the differences. These, we argue, lay in (a) children's material and social circumstances, (b) children's individuality, and (c) the ways in which power is played out within families. However, despite both individual (...) and family differences there remains a strong pattern of class-related orientations to choice. We also found that while the vast majority of children were actively involved in the choice process, the children's accounts highlight an important distinction between making and getting a choice. In this particular urban locale, there is less choice for black and white working-class boys than for other groups of children. (shrink)

Excerpt (in lieu of abstract) My aim in this paper is to put the spotlight on the following questions: how do lay Christians understand the relation between science and religion, and what can this tell us about the relationship between science and Christianity in a more academic setting? My focus will be on lay Christians in the US, in particular White Evangelicals. I will argue that American lay Christians, as well as American laypeople more generally, view the relationship between science (...) and religion as one of conflict. By contrast, conflict is a minority view in the academic literature on science and religion, where most authors defend a harmonious relationship (such as independence, dialogue, and integration). This disconnect between the academic literature and public perception should lead us to reflect on the social role of the science and religion debate. (shrink)