How to Live Right When Your Life Goes Wrong

Total Page:16

File Type:pdf, Size:1020Kb

How to Live Right When Your Life Goes Wrong Leader’s Guide for How to Live Right When Your Life Goes Wrong HHooww ttoo LLiivvee RRiigghhtt WWhheenn YYoouurr LLiiffee GGooeess WWrroonngg This study and leaders guide will help you think through and apply the concepts taught in the book, How to Live Right When Your Life Goes Wrong. This study is not a substitute for reading the book, but is meant to be a supplemental guide to facilitate discussion about personal change in a supportive environment. LEADERS GUIDE by Leslie Vernick For more information, go to www.leslievernick.com For questions, send email to [email protected] 1 Leader’s Guide for How to Live Right When Your Life Goes Wrong Copyright All rights reserved. No part of this guide may be reproduced or transmitted in any form or by any means electronic or mechanical, including photocopying, recording, or by any information and retrieval storage system, without written permission from the author, except for the inclusion of brief quotations in a review. ©Copyright 2011 by Leslie Vernick. All rights reserved. Published in the United States of America. For more information, go to www.leslievernick.com For questions, send email to [email protected] 2 Leader’s Guide for How to Live Right When Your Life Goes Wrong Contents Introduction to the How to Live Right When Your Life Goes Wrong Leader’s Guide ............................................. 4 Part I: What Moves Our Heart to Change Our Ways?................ 5 One: Rules Don’t Change Us, Relationships Do. ................. 7 Part II: The TRUTH Principle Two: TroublesandTrials: The LathethatShapesOurHeart . .. .. .. .. 10 Three: OurResponsetoLife’sTroubles ........... ................13 Four: UnderlyingIdolsoftheHeart............. .................16 Five: Truth:TheMirrortoOurHeart ............................19 Six: OurHeart’sResponsetoGod’sTruth .......................21 Part III: The Pathway to Spiritual Maturity and a Lasting Change of Heart Seven: Living to Please God Practical Application of the TRUTH Principle ................. 24 Eight: The Big Picture Using the TRUTH Principle to Reveal Idolatrous Life Themes ..... 27 Nine: Disciplines of the Heart Training Ourselves in the Ways of God ......................30 Ten: A New Way of Life Becoming Our True Self in Christ ........................... 33 For more information, go to www.leslievernick.com For questions, send email to [email protected] 3 Leader’s Guide for How to Live Right When Your Life Goes Wrong Introduction to the How to Live Right When Your Life Goes Wrong Leader’s Guide Before each chapter’s discussion questions, I will provide some personal thoughts about the chapter and ways to approach it. In most small groups there is never enough time to discuss everything or to even answer all the questions in-depth, but some guidelines can be of help in choosing one path over another so that the group doesn’t get lost in personal issues or tangents. It is important for you to prayerfully discern God’s leading for the group and what kind of group you desire to create so that you can structure it to be a safe and meaningful encounter for everyone. Suggested Structural Guidelines: 1. If you want this to be a growth group that shares openly, a maximum of 10-12 participants is best. When groups become larger, they gravitate toward more teaching and less experiencing. 2. A minimum of an hour and a half is necessary to adequately work through the material. You may want to devote the first 15 minutes to fellowship, and then leave an hour for discussion on the chapter using the study questions. Following the leader’s guide suggestions, you may want to linger over certain areas or invite more personal discussion. That allows 15 minutes for wrap up, announcements, or extra discussion if there is something pressing. A two-hour time slot gives greater flexibility. 3. It is recommended that this be an 11 week group which would allow for an introduction week where you go over the guidelines, hand out books, make introductions and then weekly cover the chapters in the book. If desired, you can also make it a longer group if people want to share more personal things, pray more and spend two weeks for each chapter. 4. During discussion, if a participant expresses strong feelings (cries or is anxious, etc) while sharing, take a brief moment to pray for him or her right then. A closing prayer at the end of the group time is also important, but don’t put all prayer needs at the end, possibly making prayer feel like an afterthought. 5. Leaders – please pray over the chapter you are leading, making sure you understand what is to be taught or discussed, and read over the leader’s guide suggestions. For more information, go to www.leslievernick.com For questions, send email to [email protected] 4 Leader’s Guide for How to Live Right When Your Life Goes Wrong Part 1: What Moves Our Heart to Change Our Ways? Introduction Week Leader’s Guidelines and Discussion Questions If participants do not have books, then hand out books and assign next week’s lesson of reading the Introduction and Chapter 1 as well as completing the discussion questions. Welcome: Introduce yourself and tell why you wanted to start this group. Share some of your goals and vision for this group as God has led you. Introductions: Have participants introduce themselves and explain what they hope to gain from participating in the group. Explain Format: Go over the group guidelines (in the study guide material) as well as the structural guidelines that you’ve adopted from above. Ask if there are any questions on the guidelines and format. Discussion Time Ideas for the Introductory Session LEADER: If participants have not read the Introduction and Chapter 1 before the first meeting, use the discussion questions below. If group participants have already purchased books and have read the Introduction and Chapter 1, then you can move into the discussion questions for Week 1 and incorporate some of the questions and ideas below as time permits. LEADER: Begin discussion by asking the group: 1. Do you think knowing the truth about Jesus makes you a Christian? Draw out why they think either yes or no. (The answer is no.) Many people believe the truth that Jesus is the Son of God and died on a cross for our sins, yet they live unhappy, frustrated, empty lives. Knowing the right things intellectually is not the same thing as experiencing the one who is Truth. Perhaps the truth that they believe is informational truth not transformational truth. 2. What do you think is the difference between informational truth and transformational truth? For more information, go to www.leslievernick.com For questions, send email to [email protected] 5 Leader’s Guide for How to Live Right When Your Life Goes Wrong Reflect on the following quote. John Piper says, “Satan has more true thoughts about God in one day than anyone of us would have in a lifetime, but he is not a Christian. The problem with the devil is not in his theology; he knows the truth. It is in his heart. He has no desire for God.” 3. If you were to write a statement that characterized your relationship with God up to this point, what would it be? LEADER: If possible, have each participant write something down. Let those who’d like to share do so. Here are some ways saints wrote of their relationship with God: Abraham said of his relationship with God: “For the Lord, in whose presence I have walked.” Genesis 24:40 David was described as “David, a man after God’s own heart.” Acts 13:22 NLT The apostle John described himself as the “disciple that Jesus loved.” John 13:23 NLT Each of these statements said something significant about the way they experienced God. 4. Ask yourself, is my relationship with God more about what I know or who I love? Although good theology is important, it is NOT sufficient in developing a deep relationship with God. Prayer: Pray together for a greater desire for God for that is what begins to move our heart to change our ways. We are looking for transformation not merely knowledge. Loving God changes us from the inside out. For more information, go to www.leslievernick.com For questions, send email to [email protected] 6 Leader’s Guide for How to Live Right When Your Life Goes Wrong Chapter One Rules Don’t Change Us, Relationships Do Leader’s Study/Discussion Questions The goal for this week is to invite participants to deepen their desire for and intimacy with God so that "Conversion is the he might be more real to them in their everyday lives. creation of new Chapter 1 Study/Discussion Questions desires, not just new 1. Think about the people who have significantly duties, new delights, influenced your life. How have they changed it? not just new deeds, Was it for the better or the worse? new treasures, not LEADER: Another angle on this question could be – just new tasks." what kind of influences are in your life right now? Are John Piper, When I Don't Desire they drawing you closer to God or closer to the world? God 2. What do you think about the author’s statement “we have seen Christianity as more contractual than personal?” Do you agree or disagree? Why or why not? LEADER: Piper’s quote above would add good discussion here. 3. Read John 17:3 where Jesus describes what eternal life is. Have you viewed it this way in the past? How have you sought to “know God” in the past? What has that phrase meant to you? 4. Paul prays in Philippians 3:10 that he would count everything rubbish compared to knowing Christ.
Recommended publications
  • Existentialism Principles As Seen in the Character of Satoru Nakata in Haruki Murakami’S Kafka on the Shore
    PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI EXISTENTIALISM PRINCIPLES AS SEEN IN THE CHARACTER OF SATORU NAKATA IN HARUKI MURAKAMI’S KAFKA ON THE SHORE AN UNDERGRADUATE THESIS Presented as Partial Fulfillment of the Requirements for the degree of Sarjana Sastra in English Letters By Bayu Kusuma Student Number: 144214095 DEPARTMENT OF ENGLISH LETTERS FACULTY OF LETTERS UNIVERSITAS SANATA DHARMA YOGYAKARTA 2018 PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI EXISTENTIALISM PRINCIPLES AS SEEN IN THE CHARACTER OF SATORU NAKATA IN HARUKI MURAKAMI’S KAFKA ON THE SHORE AN UNDERGRADUATE THESIS Presented as Partial Fulfillment of the Requirements for the degree of Sarjana Sastra in English Letters By Bayu Kusuma Student Number: 144214095 DEPARTMENT OF ENGLISH LETTERS FACULTY OF LETTERS UNIVERSITAS SANATA DHARMA YOGYAKARTA 2018 ii PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI iii PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI iv PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI STATEMENT OF ORIGINALITY I certify that this undergraduate thesis contains no material which has been previously submitted for the award of any other degree at any university, and that, to the best of my knowledge, this undergraduate thesis contains no material previously written by any other person except where due reference is made in the text of the undergraduate thesis Yogyakarta, December 5, 2018 Bayu Kusuma v PLAGIAT MERUPAKAN TINDAKAN TIDAK TERPUJI LEMBAR PERNYATAAN PERSETUJUAN PUBLIKASI KARYA ILMIAH UNTUK KEPENTINGAN AKADEMIS Yang bertanda tangan di bawah ini, saya mahasiswa Universitas Sanata
    [Show full text]
  • Truth and Transcendence Turning the Tables on the Liar Paradox
    11 Truth and Transcendence Turning the Tables on the Liar Paradox GILA SHER 11.1. AMethodological Turnaround Confrontingthe liar paradox is commonly viewed as a prerequisite for developing a theory of truth. As soon as the truth theorist accepts one of the most minimal principles of truth, the equivalence principle, which in one of its forms is often formulated(schematically) by (E) <P> is true iff(if and only if) P, where "P" stands for any sentence and" <P>" stands for a name of that sentence, the liar paradox arises. And it is only after the truth theorist incorporates some device Oike a Tarskian hierarchy or a K.ripkeangrounding process) forblocking the paradox that he is entitled to continue developing his theory. In this chapter I would like to turn the tables on this traditional conception of the relation between the liar paradox and the theory of truth. I would like to show that the theorist of truth need not worry about the liar paradox in developing her theory, that if she focuses deeply enough on the "material" adequacy of her theory (i.e., whether it adequately accounts for the nature of truth) as distinct from its "formal" adequacy (i.e., whether it is a consistent theory), the liar challenge is unlikely to arise for her theory at all. 1 In approaching the liar challenge in this way, we are treating the theory of truth like most other theories. Consider a physical, psychological, geometrical, or moral theory. Normally, the theorist in any of these fields is aware that his theory must sati�fy certain norms of formal adequacy.
    [Show full text]
  • Stanford Encyclopedia of Philosophy) Stanford Encyclopedia of Philosophy Arthur Schopenhauer
    03/05/2017 Arthur Schopenhauer (Stanford Encyclopedia of Philosophy) Stanford Encyclopedia of Philosophy Arthur Schopenhauer First published Mon May 12, 2003; substantive revision Sat Nov 19, 2011 Among 19th century philosophers, Arthur Schopenhauer was among the first to contend that at its core, the universe is not a rational place. Inspired by Plato and Kant, both of whom regarded the world as being more amenable to reason, Schopenhauer developed their philosophies into an instinct­recognizing and ultimately ascetic outlook, emphasizing that in the face of a world filled with endless strife, we ought to minimize our natural desires for the sake of achieving a more tranquil frame of mind and a disposition towards universal beneficence. Often considered to be a thoroughgoing pessimist, Schopenhauer in fact advocated ways — via artistic, moral and ascetic forms of awareness — to overcome a frustration­filled and fundamentally painful human condition. Since his death in 1860, his philosophy has had a special attraction for those who wonder about life's meaning, along with those engaged in music, literature, and the visual arts. 1. Life: 1788–1860 2. The Fourfold Root of the Principle of Sufficient Reason 3. Schopenhauer's Critique of Kant 4. The World as Will 5. Transcending the Human Conditions of Conflict 5.1 Aesthetic Perception as a Mode of Transcendence 5.2 Moral Awareness as a Mode of Transcendence 5.3 Asceticism and the Denial of the Will­to­Live 6. Schopenhauer's Later Works 7. Critical Reflections 8. Schopenhauer's Influence Bibliography Academic Tools Other Internet Resources Related Entries 1. Life: 1788–1860 Exactly a month younger than the English Romantic poet, Lord Byron (1788–1824), who was born on January 22, 1788, Arthur Schopenhauer came into the world on February 22, 1788 in Danzig [Gdansk, Poland] — a city that had a long history in international trade as a member of the Hanseatic League.
    [Show full text]
  • The Passive Personality Principle
    The Catholic University of America, Columbus School of Law CUA Law Scholarship Repository Scholarly Articles and Other Contributions Faculty Scholarship 1993 The Passive Personality Principle Geoffrey R. Watson The Catholic University of America, Columbus School of Law Follow this and additional works at: https://scholarship.law.edu/scholar Part of the Constitutional Law Commons, and the International Law Commons Recommended Citation Geoffrey R. Watson, The Passive Personality Principle, 28 TEX. INT’L L. J. 1 (1993). This Article is brought to you for free and open access by the Faculty Scholarship at CUA Law Scholarship Repository. It has been accepted for inclusion in Scholarly Articles and Other Contributions by an authorized administrator of CUA Law Scholarship Repository. For more information, please contact [email protected]. ARTICLES The Passive Personality Principle GEOFFREY R. WATSONt SUMMARY I. INTRODUCTION ..................................... 2 Ii. THE EVOLUTION OF PASSIVE PERSONALITY JURISDICTION IN UNITED STATES PRACTICE ............................ 4 III. PASSIVE PERSONALITY JURISDICTION IN INTERNATIONAL LAW . 14 A. Intrusion on Sovereignty .......................... 15 B. Fairness to the Defendant ......................... 22 C. Evidentiary and Logistical Objections to Passive Personality Jurisdiction ................................... 25 IV. PASSIVE PERSONALITY JURISDICTION IN UNITED STATES LAW... 30 A. Passive PersonalityJurisdiction and the Constitution ...... 30 B. Implementation of Passive PersonalityJurisdiction ........ 34 V. RETHINKING THE JURISPRUDENCE OF JURISDICTION: A SYSTEMIC APPROACH ....................................... 38 VI. CONCLUSION ..................................... 45 t Assistant Professor of Law, University of Puget Sound School of Law, B.A., Yale University, 1982; J.D., Harvard Law School, 1986; Attorney-Adviser, Office of the Legal Adviser, U.S. Dept. of State, 1987-91. TEXAS INTERNATIONAL LAW JOURNAL [Vol. 28:1 I. INTRODUCTION The relationship between state and citizen is a central problem of international law.
    [Show full text]
  • Principles, the Pleasure-Paini A.Nd the Reality Principle, Are Then Dealt With
    J Neurol Psychopathol: first published as 10.1136/jnnp.s1-5.18.192 on 1 August 1924. Downloaded from 192 REVIEWS AND NOTICES OF BOOKS to note that Dr. Bovet in conclusion remarks : " One idea stands out from the book which I hardly foresaw oII settinig out to work, namely, the parallel that -r-av be established between the fighting instinct and the sexual instinct, and the near kinship of these tendenicies." It is clear that there is an excellent psychological (gras) of the subject and that the writer's reading has been wide. 'We have a volume so lucidly and logically prcsented that it should appeal to all psychological students as well as to educationists. The numerous references add to its value. C. S. R. Our Fantastic Emotions. By G. KENDRICK SLADE, B.Sc. Pp. xii + 179. 1923. London: Kegan Paul, Trench, Trtibner & Co., Ltd. Price 6s. 6d. THIs book is described a.s an attempt to suggest a fresh standpoint from which to view human activities. There is a foreword by Dr. S. Ferenezi, of Budapest, and the author has made use of Ferenezi's work on the develop- ment of the sense of reality. In his preface he states that he wishes his views to be regarded as suggestive rather than dogmatic, as indicatina a possible viewpoint rather than a chain of evidence, and asserts that this book is an attempt to link together the old and new psychologies. guest. Protected by copyright. The old school regarded human activities objectively, and therefore essentially more precisely than the new school, who have undertaken the consideration of unconscious activities, the nature of which can only be inferred from an analysis of their tangible results.
    [Show full text]
  • Spinoza's Ethics Beth Lord
    EDINBURGH PHILOSOPHICAL GUIDES Spinoza's Ethics Beth Lord Spinoza’s Ethics Edinburgh Philosophical Guides Series Titles in the series include: Kant’s Critique of Pure Reason Douglas Burnham with Harvey Young Derrida’s Of Grammatology Arthur Bradley Heidegger’s Being and Time William Large Plato’s Republic D. J. Sheppard Spinoza’s Ethics Beth Lord Descartes’ Meditations on First Philosophy Kurt Brandhorst Husserl’s The Crisis of European Sciences and Transcendental Phenomenology Katrin Joost Nietzsche’s Thus Spoke Zarathustra Martin Jesinghausen and Douglas Burnham Spinoza’s Ethics An Edinburgh Philosophical Guide Beth Lord Edinburgh University Press © Beth Lord, 2010 Edinburgh University Press Ltd 22 George Square, Edinburgh www.euppublishing.com Typeset in 11/13pt Monotype Baskerville by Servis Filmsetting Ltd, Stockport, Cheshire, and printed and bound in Great Britain by CPI Antony Rowe, Chippenham and Eastbourne A CIP record for this book is available from the British Library ISBN 978 0 7486 3449 1 (hardback) ISBN 978 0 7486 3450 7 (paperback) The right of Beth Lord to be identifi ed as author of this work has been asserted in accordance with the Copyright, Designs and Patents Act 1988. Contents Series Editor’s Preface vi Acknowledgements vii List of Figures viii Introduction 1 1. A Guide to the Text 15 Part I: Being, Substance, God, Nature 15 Part II: Minds, Bodies, Experience and Knowledge 49 Part III: The Affects 83 Part IV: Virtue, Ethics and Politics 103 Part V: Freedom and Eternity 136 2. Study Aids 159 Glossary 159 Further Reading 167 Types of Question you will Encounter 168 Tips for Writing about Spinoza 169 Bibliography 173 Index 179 Series Editor’s Preface To us, the principle of this series of books is clear and simple: what readers new to philosophical classics need fi rst and foremost is help with reading these key texts.
    [Show full text]
  • Man Is Condemned to Be Free by Jean-Paul Sartre from the Lecture, “Existentialism Is a Humanism” (1946) Translated by Philip Mairet (1948)
    Man is Condemned to Be Free by Jean-Paul Sartre from the lecture, “Existentialism is a Humanism” (1946) translated by Philip Mairet (1948) Existence Precedes Essence … we can begin by saying that existentialism, in our sense of the word, is a doctrine that does render human life possible; a doctrine, also, which affirms that every truth and every action imply both an environment and a human subjectivity. … [A]t bottom, what is alarming in the doctrine that I am about to try to explain to you is – is it not? – that it confronts man with a possibility of choice. To verify this, let us review the whole question upon the strictly philosophic level. What, then, is this that we call existentialism? … The question is only complicated because there are two kinds of existentialists. There are, on the one hand, the Christians, amongst whom I shall name Jaspers and Gabriel Marcel, both professed Catholics; and on the other the existential atheists, amongst whom we must place Heidegger as well as the French existentialists and myself. What they have in common is simply the fact that they believe that existence comes before essence – or, if you will, that we must begin from the subjective. What exactly do we mean by that? If one considers an article of manufacture as, for example, a book or a paper- knife – one sees that it has been made by an artisan who had a conception of it; and he has paid attention, equally, to the conception of a paper-knife and to the pre-existent technique of production which is a part of that conception and is, at bottom, a formula.
    [Show full text]
  • Moore in the Middle Author(S): by Thomas Hurka Source: Ethics, Vol
    Moore in the Middle Author(s): by Thomas Hurka Source: Ethics, Vol. 113, No. 3, Centenary Symposium on G. E. Moore's <italic> Principia Ethica</italic> (April 2003), pp. 599-628 Published by: The University of Chicago Press Stable URL: http://www.jstor.org/stable/10.1086/345624 . Accessed: 04/03/2014 18:04 Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . http://www.jstor.org/page/info/about/policies/terms.jsp . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact [email protected]. The University of Chicago Press is collaborating with JSTOR to digitize, preserve and extend access to Ethics. http://www.jstor.org This content downloaded from 142.150.190.39 on Tue, 4 Mar 2014 18:04:53 PM All use subject to JSTOR Terms and Conditions Moore in the Middle Thomas Hurka The rhetoric of G. E. Moore’s Principia Ethica, as of not a few philosophy books, is that of the clean break. Moore claims that the vast majority of previous writing on ethics has been misguided and that an entirely new start is needed. In its time, however, the book’s claims to novelty were widely disputed. Reviews in Mind, Ethics, and Journal of Philosophy applauded the clarity of Moore’s criticisms of Mill, Spencer, and others but said they were “not altogether original,” had for the most part “al- ready been brought out by other critics,” and were even “the standard criticisms.”1 To the Mind reviewer, “The book indicates throughout how strongly the author has been affected by Sidgwick’s views.”2 Hastings Rashdall rejected as historically inaccurate Moore’s claim that only Sidg- wick before him had recognized that “good” is indefinable: “To say nothing of writers who (like Mr.
    [Show full text]
  • Spinoza on Miracles
    International Journal for Philosophy of Religion 56: 41–51, 2004. 41 © 2004 Kluwer Academic Publishers. Printed in the Netherlands. Spinoza on miracles GRAEME HUNTER Department of Philosophy, University of Ottawa, Ottawa, Ontario K1N 6NS, Canada A longstanding critical consensus dating back to the seventeenth century has it that Spinoza denies the existence of miracles in chapter six of his Tractatus theologico-politicus.1 Some think he is the first major philosopher to do so. He can not be the first, however, or indeed anywhere in the succession, if he never denied their existence at all, which is what I shall contend. After briefly outlining what the consensus about Spinoza’s view of miracles is, I shall argue that the consensus is mistaken. Next, after presenting what I take his real understanding of miracles to be, I shall offer a conjecture as to why, despite the intense study that has been made of Spinoza’s philosophy, his view of miracles has been systematically misunderstood for more than three hundred years. The critical consensus No other element of Spinoza’s philosophy provoked as much consterna- tion and outrage in his own time as his sweeping denial of miracles and the supernatural. In fact, Spinoza stands completely alone among the major European thinkers before the mid-eighteenth century in ruling out miracles.2 So Jonathan Israel expresses the virtually unanimous verdict of contemporary scholarship. E.E. Harris puts it this way: Spinoza totally rejects belief in miracles as supernatural wonders. That the disciples believed in them and thought them to be evidence of Christ’s divinity he had no doubt.
    [Show full text]
  • How to Be a Moorean Donald H
    University of Michigan Law School University of Michigan Law School Scholarship Repository Articles Faculty Scholarship 2003 How to Be a Moorean Donald H. Regan University of Michigan Law School, [email protected] Available at: https://repository.law.umich.edu/articles/743 Follow this and additional works at: https://repository.law.umich.edu/articles Part of the Jurisprudence Commons, and the Law and Philosophy Commons Recommended Citation Regan, Donald H. "How to Be a Moorean." Ethics 113, no. 3 (2003): 651-77. This Article is brought to you for free and open access by the Faculty Scholarship at University of Michigan Law School Scholarship Repository. It has been accepted for inclusion in Articles by an authorized administrator of University of Michigan Law School Scholarship Repository. For more information, please contact [email protected]. How to Be a Moorean* Donald H. Regan G. E. Moore’s position in the moral philosophy canon is paradoxical. On the one hand, he is widely regarded as the most influential moral philosopher of the twentieth century. On the other hand, his most characteristic doctrines are now more often ridiculed than defended or even discussed seriously. I shall discuss briefly a number of Moorean topics—the nonnaturalness of “good,” the open question argument, the relation of the right and the good, whether fundamental value is in- trinsic, and the role of beauty—hoping to explain how a philosophically informed person could actually be a Moorean even today.1 I. THE NONNATURALNESS OF “GOOD” AND TRANSCENDENTAL MOOREANISM Moore claimed that “good” was a nonnatural property.2 A century later, philosophers steeped in naturalism find this incredible, or incompre- * I am grateful to the other participants in the conference at Georgia State University that this article was written for, and especially to Carl Wellman.
    [Show full text]
  • The Right to the Truth in International Law: Fact Or Fiction? Yasmin Naqvi* Yasmin Naqvi Is a Ph.D
    Volume 88 Number 862 June 2006 The right to the truth in international law: fact or fiction? Yasmin Naqvi* Yasmin Naqvi is a Ph.D. candidate in International Law at the Graduate Institute of International Studies, Geneva. She holds a DES in International Law (Graduate Institute of International Studies) and a BA/LLB with honours (University of Tasmania) Abstract The right to the truth has emerged as a legal concept at the national, regional and international levels, and relates to the obligation of the state to provide information to victims or to their families or even society as a whole about the circumstances surrounding serious violations of human rights. This article unpacks the notion of the right to the truth and tests the normative strength of the concept against the practice of states and international bodies. It also considers some of the practical implications of turning ‘‘truth’’ into a legal right, particularly from the criminal law perspective. ‘‘The people have a right to the truth as they have a right to life, liberty and the pursuit of happiness.’’ Epictetus (55 – 135) ‘‘Peace if possible, but truth at any rate.’’ Martin Luther (1483 – 1546) Introduction: The significance of ‘‘legal truth’’ Criminal processes, whether at the national or international level, are primarily about meting out justice for alleged wrongs committed by individuals. The process entered into, at least from a common law perspective, is not so much about * This article is based upon a lecture given at the T.M.C. Asser Instituut in The Hague on 29 March 2006 as part of the supranational criminal law lecture series.
    [Show full text]
  • Applying Modern Theories in the Philosophy of Time to Spinoza's
    Spinoza on Time: Applying Modern Theories in the Philosophy of Time to Spinoza’s Ethics ____________________________________ A Thesis Presented to The Honors Tutorial College Ohio University _______________________________________ In Partial Fulfillment of the Requirements for Graduation from the Honors Tutorial College with the degree of Bachelor of Arts in Philosophy ______________________________________ By Raul M. Inesta May 2014 2 I dedicate this thesis to Dr. James Petrik, whose unwavering guidance allowed me to develop my philosophical ramblings into something coherent. I am indebted to him for his patience and encouragement throughout this process. Additionally, this thesis is dedicated to my friends and family whose support was invaluable — I could not have completed this project without them. Lastly, I dedicate this body of work to everyone who patiently listened to me discuss my topic over a few beers. They likely had no idea what they were getting into when they asked what my thesis was about. 3 Table of Contents Chapter 1: Introduction…………………………………...4 Chapter 2: Eternity and Sempiternity…………………….12 Chapter 3: Contemporary Debates ……………………....23 Concerning the Nature of Time Chapter 4: Spinoza on Time……………………………...36 Chapter 5: Conclusion……………………………………52 Bibliography……………………………………………...56 4 Chapter 1: Introduction Baruch Spinoza’s Ethics has inspired significant debate as to the meaning and tenability of various aspects of his system, including his pantheism, hard determinism, and denial of personal immortality.1 One aspect
    [Show full text]