Whenever scientists achieve a breakthrough in understanding the fundamental laws of nature, it is often accompanied by an age-old question: has science nailed its final nail on the coffin of religion? This debate was reignited in 2016 with the detection of gravitational waves.
The West has always been fascinated with accounts of the East. While there is no unique “Western” or “Eastern” culture, scholars on both ends of the globe have practiced an “exoticisation” of Eastern systems of beliefs and traditions. This may limit the wider engagement with a plurality of ideas prevalent either in the West or the East.
Students venturing into the social studies of science will quickly realize that the origins of modern science cannot be studied without understanding the role that organized religion played in its development. Indeed, there has been a legacy where historians of science have overplayed the hypothesis that science and religion are fundamentally opposed to each other. The condemnation of Galileo Galilei by the Inquisition of the Roman Catholic Church in 1633 is widely presented as the paradigmatic case of the interminable conflict between science and religion. However, the study of Galileo’s life, work, and his trial requires more than the simplistic thesis of an authoritarian, religious institution silencing a singular, scientific genius.