Aronowitz also alleges that while scientists consider it absurd that Fundamentalist Christianity uses biblical references to bolster their claim that the Bible is true, scientists pull the same tactic by using the tools of science to settle disputes concerning its own validity. Philosopher of religion Alan Watts criticized science for operating under a materialist model of the world that he posited is simply a modified version of the Abrahamic worldview, that "the universe is constructed and maintained by a Lawmaker" (commonly identified as God or the Logos). Watts asserts that during the rise of secularism through the 18th to 20th century when scientific philosophers got rid of the notion of a lawmaker they kept the notion of law, and that the idea that the world is a material machine run by law is a presumption just as unscientific as religious doctrines that affirm it is a material machine made and run by a lawmaker. David Parkin compared the epistemological stance of science to that of divination. He suggested that, to the degree that divination is an epistemologically specific means of gaining insight into a given question, science itself can be considered a form of divination that is framed from a Western view of the nature (and thus possible applications) of knowledge. Author and Episkopos of Discordianism Robert Anton Wilson stresses that the instruments used in scientific investigation produce meaningful answers relevant only to the instrument, and that there is no objective vantage point from which science could verify its findings since all findings are relative to begin with. Several academics have offered critiques concerning ethics in science. In "Science and Ethics", for example, the professor of philosophy Bernard Rollin examines the relevance of ethics to science, and argues in favor of making education in ethics part and parcel of scientific training. Social science scholars, like social anthropologist Tim Ingold, and scholars from philosophy and the humanities, like critical theorist Adorno, have criticized modern science for subservience to economic and technological interests. A related criticism is the debate on positivism. While before the 19th century science was perceived to be in opposition to religion, in contemporary society science is often defined as the antithesis of the humanities and the arts. Many recent thinkers, such as Carolyn Merchant, Theodor Adorno and E. F. Schumacher considered that the 17th century scientific revolution shifted science from a focus on understanding nature, or wisdom, to a focus on manipulating nature, i.e. power, and that science's emphasis on manipulating nature leads it inevitably to manipulate people, as well. Science's focus on quantitative measures has led to critiques that it is unable to recognize important qualitative aspects of the world.