By Richard Dawkins, Lawrence M. Krauss
Author note: Afterword through Richard Dawkins
Bestselling writer and acclaimed physicist Lawrence Krauss bargains a paradigm-shifting view of the way every thing that exists got here to be within the first place.
"Where did the universe come from? What was once there prior to it? what's going to the long run deliver? and at last, why is there whatever instead of nothing?"
One of the few well-known scientists at the present time to have crossed the chasm among technology and pop culture, Krauss describes the staggeringly attractive experimental observations and mind-bending new theories that exhibit not just can anything come up from not anything, whatever will continually come up from not anything. With a brand new preface concerning the value of the invention of the Higgs particle, A Universe from not anything makes use of Krauss's attribute wry humor and beautifully transparent causes to take us again to the start of the start, proposing the latest proof for a way our universe evolved—and the results for a way it's going to end.
Provocative, not easy, and delightfully readable, it is a game-changing examine the main easy underpinning of lifestyles and a strong antidote to superseded philosophical, spiritual, and medical considering.
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Additional info for A Universe from Nothing: Why There is Something Rather than Nothing
Langdon Gilkey, in his earlier writing and in his testimony at the Arkansas creationism trial, expressed many of these themes. He made the following distinctions: (1) Science seeks to explain objective, public, repeatable data. Religion asks about the existence of order and beauty in the world and the experiences of our inner life (such as guilt, anxiety, and meaninglessness, on the one hand, and forgiveness, trust, and wholeness, on the other). (2) Science asks objective “how” questions. Religion asks personal “why” questions about meaning and purpose and about our ultimate origin and destiny.
Religion is a way of life and not simply a set of ideas and beliefs. But the religious practice of a community, including worship and ethics, presupposes distinctive beliefs. Against instrumentalism, which sees scientific theories and religious beliefs as human constructs useful for specific human purposes, I will in Chapter 3 advocate a critical realism that asserts that both communities make cognitive claims about realities beyond human life. We cannot remain content with science and religion as unrelated languages if they are languages about the same world.
His third category, Contact, combines most of the themes in what I have called Dialogue and Integration. He introduces a fourth heading, Confirmation, by which he means not the confirmation of particular theological doctrines (as one might assume) but rather the vindication by science of background assumptions originally derived from theology—for example, belief in the rationality and intelligibility of the world, which I treat as a form of Dialogue. 7 For example, he splits Conflict into three separate categories: Scientism, Scientific Creationism, and Ecclesiastical Authoritarianism.