Unit 2: Religion and Belief Systems
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Is Saving Lives Your Task Or God's? Religiosity, Belief in God, and Moral Judgment
Judgment and Decision Making, Vol. 12, No. 3, May 2017, pp. 280–296 Is saving lives your task or God’s? Religiosity, belief in god, and moral judgment Netta Barak-Corren∗ Max H. Bazerman† Abstract Should a Catholic hospital abort a life-threatening pregnancy or let a pregnant woman die? Should a religious employer allow his employees access to contraceptives or break with healthcare legislation? People and organizations of faith often face moral decisions that have significant consequences. Research in psychology found that religion is typically associated with deontological judgment. Yet deontology consists of many principles, which may, at times, conflict. In three studies, we design a conflict between moral principles and find that the relationship between moral judgment and religiosity is more nuanced than currently assumed. Studies 1 and 2 show that, while religious U.S. Christians and Israeli Jews are more likely to form deontological judgments, they divide between the deontological principles of inaction and indirectness. Using textual analysis, we reveal that specific beliefs regarding divine responsibility and human responsibility distinguish inaction from indirectness deontologists. Study 3 exploits natural differences in religious saliency across days of the week to provide causal evidence that religion raises deontological tendencies on Sundays and selectively increases the appeal of inaction deontology for those who believe in an interventionist and responsible God. Keywords: religion, normative conflict, inaction, indirectness, deontology, utilitarianism, Sunday effect 1 Introduction event, he declared it to be a direct and impermissible abortion and excommunicated Sister McBride. The tension between In late 2010, St. Joseph’s Hospital of Phoenix, Arizona, these positions appears to reflect different moral judgments. -
Atheism AO2 Handout Part 1
Philosophy Of Religion / Atheism AO2 Atheism AO2 Handout Part 1 New Atheism successfully shows the incompatibility of science and religion. Evaluate this view. 1. New Atheists seem to argue that scientific theories are based only on evidence, whilst religion runs away from evidence. The claim is that atheism is rational and scientific while religion is irrational and superstitious. Faith is not an element of science since evidence for a correct conviction compels us to accept its truth. As Dawkins says “Faith is a state of mind that leads people to believe something – it doesn’t matter what – in the total absence of supporting evidence. If there were good supporting evidence, then faith would be superfluous…” However, Alister McGrath points out that such a view “fails to make the critical distinction between the ‘total absence of supporting evidence’ and the ‘absence of totally supporting evidence’.” It is true that some facts about the world have been proved (e.g. the chemical formula for water) but the bigger scientific questions such as is there a Grand Unified Theory that explains everything rely on answers based on the best evidence available but they are not certainties. In future years they may well change as new evidence is considered. As Gauch concluded “Science rests on faith”. Dawkins in his book “The God Delusion” does argue that the existence of God is a testable hypothesis and concludes that the hypothesis is falsifiable. Therefore the hypothesis is open to the scientific method. So here is a New Atheist proponent arguing that that the existence of God is a meaningful hypothesis. -
The Macmo/Rnicno-Mana9ernent Oç Cueation
monotheism: Thinking Tsuiami '04 the macmo/rnicno-mana9ernent (continued) oç cueation For this Thinksheet, the impetus was this letter-to-the-editor title: "God does not micromanage." My first thought: How unlike godly President Truman, who in the Oval Office maintained the sign-up sheet for the White House tennis courts. A more efficient President would have turned this micro-detail over to an assistant or (better) had it automated, requiring nobody's continuous attention. The deist who wrote that letter has a lot of company: 50% of those auto-polled by beliefnet's Tsunami survey (Thinksheet #3230.5) said "Although I believe in God, the supernatural has nothing to do with this tragedy." This is half-atheist, the the- ism of faith in the god of the non-nature half of reality. The full-atheist position is avowed in a spate of letters today in the LATimes, titled "It was an act of nature, period." As beliefnet put it (& 9% of the polled checked this box), "God doesn't exist, and disasters like this are just forces of nature." Combining the two positions, we get this half-atheist (deist) statement: "Although I believe in God, dis- asters like this are just forces of nature." This compromise statement could be signed by almost all of the religion-oriented material I've read on the Tsunami: let's move on (as Rabbi Jon.Sacks put it) from "Why did this happen?" to "What then shall we do?"...Ditheism has two deities, "God" & "Nature"; dualism has two realities, the spiritual & the material; deism preaches one or the other form of modified monotheism --(1) God created but does not manage ("nature" is self-managing); (2) the Creator macro- but does not micro-manage (so, no "miracles"). -
Religion–State Relations
Religion–State Relations International IDEA Constitution-Building Primer 8 Religion–State Relations International IDEA Constitution-Building Primer 8 Dawood Ahmed © 2017 International Institute for Democracy and Electoral Assistance (International IDEA) Second edition First published in 2014 by International IDEA International IDEA publications are independent of specific national or political interests. Views expressed in this publication do not necessarily represent the views of International IDEA, its Board or its Council members. The electronic version of this publication is available under a Creative Commons Attribute-NonCommercial- ShareAlike 3.0 (CC BY-NC-SA 3.0) licence. You are free to copy, distribute and transmit the publication as well as to remix and adapt it, provided it is only for non-commercial purposes, that you appropriately attribute the publication, and that you distribute it under an identical licence. For more information on this licence visit the Creative Commons website: <http://creativecommons.org/licenses/by-nc-sa/3.0/> International IDEA Strömsborg SE–103 34 Stockholm Sweden Telephone: +46 8 698 37 00 Email: [email protected] Website: <http://www.idea.int> Cover design: International IDEA Cover illustration: © 123RF, <http://www.123rf.com> Produced using Booktype: <https://booktype.pro> ISBN: 978-91-7671-113-2 Contents 1. Introduction ............................................................................................................. 3 Advantages and risks ............................................................................................... -
Kant's Doctrine of Religion As Political Philosophy
Kant's Doctrine of Religion as Political Philosophy Author: Phillip David Wodzinski Persistent link: http://hdl.handle.net/2345/987 This work is posted on eScholarship@BC, Boston College University Libraries. Boston College Electronic Thesis or Dissertation, 2009 Copyright is held by the author, with all rights reserved, unless otherwise noted. Boston College The Graduate School of Arts and Sciences Department of Political Science KANT’S DOCTRINE OF RELIGION AS POLITICAL PHILOSOPHY a dissertation by PHILLIP WODZINSKI submitted in partial fulfillment of the requirements for the degree of Doctor of Philosophy May 2009 © copyright by PHILLIP DAVID WODZINSKI 2009 ABSTRACT Kant’s Doctrine of Religion as Political Philosophy Phillip Wodzinski Advisor: Susan Shell, Ph.D. Through a close reading of Immanuel Kant’s late book, Religion within the Boundaries of Mere Reason, the dissertation clarifies the political element in Kant’s doctrine of religion and so contributes to a wider conception of his political philosophy. Kant’s political philosophy of religion, in addition to extending and further animating his moral doctrine, interprets religion in such a way as to give the Christian faith a moral grounding that will make possible, and even be an agent of, the improvement of social and political life. The dissertation emphasizes the wholeness and structure of Religion within the Boundaries of Mere Reason as a book, for the teaching of the book is not exhausted by the articulation of its doctrine but also includes both the fact and the manner of its expression: the reader learns most fully from Kant by giving attention to the structure and tone of the book as well as to its stated content and argumentation. -
A Contextual Examination of Three Historical Stages of Atheism and the Legality of an American Freedom from Religion
ABSTRACT Rejecting the Definitive: A Contextual Examination of Three Historical Stages of Atheism and the Legality of an American Freedom from Religion Ethan Gjerset Quillen, B.A., M.A., M.A. Mentor: T. Michael Parrish, Ph.D. The trouble with “definitions” is they leave no room for evolution. When a word is concretely defined, it is done so in a particular time and place. Contextual interpretations permit a better understanding of certain heavy words; Atheism as a prime example. In the post-modern world Atheism has become more accepted and popular, especially as a reaction to global terrorism. However, the current definition of Atheism is terribly inaccurate. It cannot be stated properly that pagan Atheism is the same as New Atheism. By interpreting the Atheisms from four stages in the term‟s history a clearer picture of its meaning will come out, hopefully alleviating the stereotypical biases weighed upon it. In the interpretation of the Atheisms from Pagan Antiquity, the Enlightenment, the New Atheist Movement, and the American Judicial and Civil Religious system, a defense of the theory of elastic contextual interpretations, rather than concrete definitions, shall be made. Rejecting the Definitive: A Contextual Examination of Three Historical Stages of Atheism and the Legality of an American Freedom from Religion by Ethan Gjerset Quillen, B.A., M.A. A Thesis Approved by the J.M. Dawson Institute of Church-State Studies ___________________________________ Robyn L. Driskell, Ph.D., Interim Chairperson Submitted to the Graduate Faculty of Baylor University in Partial Fulfillment of the Requirements for the Degree of Master of Arts Approved by the Thesis Committee ___________________________________ T. -
David Hume, "The Dialogues Concerning Natural Religion," and Religious Tolerance
University of Tennessee, Knoxville TRACE: Tennessee Research and Creative Exchange Supervised Undergraduate Student Research Chancellor’s Honors Program Projects and Creative Work 5-2020 David Hume, "The Dialogues Concerning Natural Religion," and Religious Tolerance Jarrett Delozier [email protected] Follow this and additional works at: https://trace.tennessee.edu/utk_chanhonoproj Part of the History of Philosophy Commons, History of Religion Commons, Intellectual History Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Delozier, Jarrett, "David Hume, "The Dialogues Concerning Natural Religion," and Religious Tolerance" (2020). Chancellor’s Honors Program Projects. https://trace.tennessee.edu/utk_chanhonoproj/2382 This Dissertation/Thesis is brought to you for free and open access by the Supervised Undergraduate Student Research and Creative Work at TRACE: Tennessee Research and Creative Exchange. It has been accepted for inclusion in Chancellor’s Honors Program Projects by an authorized administrator of TRACE: Tennessee Research and Creative Exchange. For more information, please contact [email protected]. DeLozier 1 Introduction In the history of philosophy of religion and natural theology, David Hume is an immensely influential contributor. One of his most important works in the field is his Dialogues Concerning Natural Religion, which contains his greatest treatment of natural theology, specifically the design argument. However, there’s a big problem which the Dialogues present to understanding Hume. Eleven of the twelve parts of the Dialogues contain Hume’s sharp criticisms and attacks on the Design argument. But in the final part, in what is often called “Philo’s Reversal,” he seems to completely reverse course by renouncing his skepticism and endorsing the Design argument. -
The Heritage of Non-Theistic Belief in China
The Heritage of Non-theistic Belief in China Joseph A. Adler Kenyon College Presented to the international conference, "Toward a Reasonable World: The Heritage of Western Humanism, Skepticism, and Freethought" (San Diego, September 2011) Naturalism and humanism have long histories in China, side-by-side with a long history of theistic belief. In this paper I will first sketch the early naturalistic and humanistic traditions in Chinese thought. I will then focus on the synthesis of these perspectives in Neo-Confucian religious thought. I will argue that these forms of non-theistic belief should be considered aspects of Chinese religion, not a separate realm of philosophy. Confucianism, in other words, is a fully religious humanism, not a "secular humanism." The religion of China has traditionally been characterized as having three major strands, the "three religions" (literally "three teachings" or san jiao) of Confucianism, Daoism, and Buddhism. Buddhism, of course, originated in India in the 5th century BCE and first began to take root in China in the 1st century CE, so in terms of early Chinese thought it is something of a latecomer. Confucianism and Daoism began to take shape between the 5th and 3rd centuries BCE. But these traditions developed in the context of Chinese "popular religion" (also called folk religion or local religion), which may be considered a fourth strand of Chinese religion. And until the early 20th century there was yet a fifth: state religion, or the "state cult," which had close relations very early with both Daoism and Confucianism, but after the 2nd century BCE became associated primarily (but loosely) with Confucianism. -
Pandeism - Wikipedia, the Free Encyclopedia
Pandeism - Wikipedia, the free encyclopedia http://en.wikipedia.org/wiki/Pandeism Pandeism From Wikipedia, the free encyclopedia Pandeism or Pan-Deism (from Greek: πάν pan "all" and Part of a series on Latin: deus meaning "God" in the sense of deism), is a term describing religious beliefs incorporating or mixing logically God reconcilable elements of pantheism (that "God", or its metaphysical equivalent, is identical to the Universe) and General conceptions deism (that the creator-god who designed the Universe no Agnosticism · Apatheism · Atheism · Deism longer exists in a status where it can be reached, and can Henotheism · Monolatrism · Monotheism instead be confirmed only by reason). It is therefore most Panentheism · Pantheism · Transtheism particularly the belief that the Creator of the Universe actually became the Universe, and so ceased to exist as a [1][2] Specific conceptions separate and conscious entity. Creator · Architect · Demiurge · Devil Sustainer · Lord · Father · Monad It is through this incorporation pandeism claims to answer Oneness · Mother · Supreme Being · The All primary objections to deism (why would God create and Personal · Unitarianism · Ditheism · Trinity then not interact with the Universe?) and to pantheism (how in Abrahamic religions did the Universe originate and what is its purpose?). (Bahá'í Faith, Christianity, Islam, Judaism) in Ayyavazhi · in Buddhism · in Hinduism in Jainism · in Sikhism · in Zoroastrianism Contents Attributes Eternalness · Existence · Gender 1 A pantheistic form of deism Names (God) -
The Problem of God's Existence
THE PROBLEM OF GOD’S EXISTENCE: IN DEFENCE OF SCEPTICISM IRENEUSZ ZIEMIŃSKI University of Szczecin Abstract. There are four main positions in the argument about whether God exists: atheism (God does not exist), theism (God exists), agnosticism (it is impossible to know whether God exists or not), and scepticism (at the moment we do not know whether God exists or not). From an epistemological standpoint, scepticism is the most rational; even if a decisive argument which would settle the debate has not been discovered yet, one cannot exclude the possibility of finding it eventually. Agnosticism is too radical (and even incoherent), but theism and atheism exceed the available data. However, from a practical standpoint, choosing theism or atheism seems to be more rational than scepticism (not to mention agnosticism); one of them is bound to be right, because there are only two possibilities, one of which has to be true: either God exists or not. The main thesis I am going to defend1 is that currently the question of whether God exists remains unanswered because the available data does not enable us to settle it. It does not mean that there is no possible evidence which could settle the dispute about the existence of God or that we will never be able to discover it; still, even if such evidence exists, we do not know it at the moment. In other words, this will be an attempt to justify the thesis that the most adequate standpoint on the matter of whether God exists is scepticism. First I will present my main assumptions, mainly concerning the concept of God (point 1), next I will outline the main standpoints on the matter and show the difficulties of 1 A shorter version of this paper was presented during the international conference ‘Epistemology of Atheism’, organized by Professor Roger Pouivet in Nancy (France) in June 2013. -
Janne Kontala – EMERGING NON-RELIGIOUS WORLDVIEW PROTOTYPES
Janne Kontala | Emerging Non-religious Worldview Prototypes | 2016 Prototypes Worldview Non-religious Janne Kontala | Emerging Janne Kontala Emerging Non-religious Worldview Prototypes A Faith Q-sort-study on Finnish Group-affiliates 9 789517 658386 ISBN 978-951-765-838-6 Åbo Akademis förlag Domkyrkotorget 3, FI-20500 Åbo, Finland Tfn +358 (0)2 215 4793 E-post: forlaget@abo. Försäljning och distribution: Åbo Akademis bibliotek Domkyrkogatan 2-4, FI-20500 Åbo, Finland Tfn +358 (0)2 215 4190 E-post: publikationer@abo. EMERGING NON-RELIGIOUS WORLDVIEW PROTOTYPES Emerging Non-religious Worldview Prototypes A Faith Q-sort-study on Finnish Group-affiliates Janne Kontala Åbo Akademis förlag | Åbo Akademi University Press Åbo, Finland, 2016 CIP Cataloguing in Publication Kontala, Janne. Emerging non-religious worldview prototypes : a faith q-sort-study on Finnish group-affiliates / Janne Kontala. - Åbo : Åbo Akademi University Press, 2016. Diss.: Åbo Akademi University. ISBN 978-951-765-838-6 ISBN 978-951-765-838-6 ISBN 978-951-765-839-3(digital) Painosalama Oy Åbo 2016 ABSTRACT This thesis contributes to the growing body of research on non-religion by examining shared and differentiating patterns in the worldviews of Finnish non-religious group-affiliates. The organisa- tions represented in this study consist of the Union of Freethinkers, Finland’s Humanist Association, Finnish Sceptical Society, Prometheus Camps Support Federation and Capitol Area Atheists. 77 non-randomly selected individuals participated in the study, where their worldviews were analysed with Faith Q-sort, a Q-methodological application designed to assess subjectivity in the worldview domain. FQS was augmented with interviews to gain additional information about the emerging worldview prototypes. -
Is "Nontheist Quakerism" a Contradiction of Terms?
Quaker Religious Thought Volume 118 Article 2 1-1-2012 Is "Nontheist Quakerism" a Contradiction of Terms? Paul Anderson Follow this and additional works at: https://digitalcommons.georgefox.edu/qrt Part of the Christianity Commons Recommended Citation Anderson, Paul (2012) "Is "Nontheist Quakerism" a Contradiction of Terms?," Quaker Religious Thought: Vol. 118 , Article 2. Available at: https://digitalcommons.georgefox.edu/qrt/vol118/iss1/2 This Article is brought to you for free and open access by Digital Commons @ George Fox University. It has been accepted for inclusion in Quaker Religious Thought by an authorized editor of Digital Commons @ George Fox University. For more information, please contact [email protected]. IS “NONTHEIST QUAKERISM” A CONTRADICTION OF TERMS? Paul anderson s the term “Nontheist Friends” a contradiction of terms? On one Ihand, Friends have been free-thinking and open theologically, so liberal Friends have tended to welcome almost any nonconventional trend among their members. As a result, atheists and nontheists have felt a welcome among them, and some Friends in Britain and Friends General Conference have recently explored alternatives to theism. On the other hand, what does it mean to be a “Quaker”—even among liberal Friends? Can an atheist claim with integrity to be a “birthright Friend” if one has abandoned faith in the God, when the historic heart and soul of the Quaker movement has diminished all else in service to a dynamic relationship with the Living God? And, can a true nontheist claim to be a “convinced Friend” if one declares being unconvinced of God’s truth? On the surface it appears that one cannot have it both ways.