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There is a solid growth of quantum theory in that there is quantum physics, quantum chemistry, quantum biology, and a robust technology based on quantum behaviors and effects - to name but the most solid examples of the development and enhancement of quantum science. Quantum science is by and large the most robust theory, ever. However, to date there is a gap between quantum physics and the social sciences, for very little has been said about their interplay. This paper discusses the importance of a relationship between quantum science and the social sciences, and the entailment of such a relation. It offers a brief state-of-the-art, and discusses the very significance of quantum social science.

In this article, the God’s relationship to time is viewed from the perspective of modern physics. The purpose is to examine new perspectives by introducing a theory of time that has been unexplored in contemporary theology. The paper begins with an analysis of the two competing views of God’s relationship to time: timelessness and temporality. They are reviewed from the perspective of the special theory of relativity. In contemporary theology, God’s timelessness is usually combined with the block universe theory, which is based on the concept of unchanging spacetime. God’s temporality is usually associated with presentism, which denies the concept of spacetime. This division reflects a central conflict in physics: the mainstream interpretation of the special theory of relativity treats time as unchanging spacetime, while quantum physics treats time as dynamic and flowing. To resolve this conflict between the ontologies of the special theory of relativity and quantum physics, the implicate order theory is introduced. The implicate order theory was developed by David Bohm (1917–1992), one of the most visionary physicists of the 20th century. After introducing the theory, it is applied to the context of God’s relationship to time. This produces interesting new opportunities for theological research.

We present a work on Symmetric Sociology on Science Education from a theoretical framework that articulates Bruno Latour’s and Mikhail Bakhtin’s Philosophies. We perform a metalinguistic analysis of the texts about Quantum Physics present in the Physics textbook approved by the PNLDEM 2015 in dialogue with the philosophical interpretations about the photon in scientific papers. We present the dialogic relation among the different scientific and didactic speeches, explicating the re-elaboration of meaning that exists in every text. We show that the textbook authors hybridize different visions into a particular vision, which is not in dialogue with contemporary research in most textbooks, so these narratives could not even be considered Quantum Physics (since they attribute to photons a performance with many classical aspects). Furthermore, we show that all textbooks omit the theoretical construction that encompasses the photon, following the same didactic and ideological proposal found in undergraduate textbooks, as described by Kuhn, that is, omitting controversies and pushing the establishment of a paradigm. Such didactic parallel suggests the subordination of Science Education to the Scientific Community in a sort of didactic colonialism. Even if we agreed that the goal of Science Education is to educate “little scientists” (which is not the case), there is the problem that the paradigm presented by the texts has not been hegemonic for, at least, eight decades. Finally, the developed theoretical articulation proved to be fruitful to analyze Science Education and its symmetrical relations with nature and society.

Quantum physics and the dialogue with religionThe present paper has two main purposes. On the one hand, to introduce Pascual Jordan (1902-1980), an author little known in philosophy academic circles and better known in scientific ones. Jordan took part in the birth of quantum physics during the first half of the 20th century and worked side by side with Werner Heisenberg under Max Born’s direction to elaborate Matrix Mechanics, an essential contribution to the formal description of atom quantum structure.On the other hand, I expose his personal contribution to the science and religion debate. In this regard, he found himself both in an unfavorable and a favorable position. Unfavorable, because Jordan stands far from such epistemological matters as scientific realism; favorable, because he took very seriously the discoveries of new rising physics, and was, thus, a committed realist when discussing scientific theories. Furthermore, he was a devoted Christian, which means that he has a realist stance on religion – the only valid choice for those who consider the relation between life and faith as indissoluble. His constitutive realism leads him to regard the relation between religion and science as an existential problem rather than as an academic one, and therefore, he dedicated a large part of his philosophical works to this subject.