ate in his life, Charles Darwin received many letters asking for his views on God and religion. On October 13, 1880, for example, he answered a letter from the editor of a book on evolution and free thought who was hoping to dedicate it to him. Knowing that the book had an antireligious slant, Darwin dissembled: "Moreover though I am a strong advocate for free thought on all subjects, yet it appears to me (whether rightly or wrongly) that direct arguments against Christianity & theism produce hardly any effect on the public; & freedom of thought is best promoted by the gradual illumination of men's minds, which follow from the advance of science. It has, therefore, been always my object to avoid writing on religion, & I have confined myself to science" (in Desmond and Moore 1991, p. 645).
In classifying the relationship of science and religion, I would like to suggest a three-tiered taxonomy:
The same-worlds model: Science and religion deal with the same subjects and not only is there overlap and conciliation but someday science may subsume religion completely. Frank Tipler's cosmology (1994), based on the anthropic principle and the eventual resurrection of all humans through a supercomputer's virtual reality in the far future of the universe, is one example. Many humanists and evolutionary psychologists foresee a time when science not only can explain the purpose of religion, it will replace it with a viable secular morality and ethics.
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