Daniel Dennett's Compatibilism
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Philosophical Issues with Existence of God
Philosophical issues with existence of God www.rationalhumor.com R.N Session Schedule Session # Date / Time Session Name Brief Description 1 Jan 24th – Sunday General Concepts & History of Understand what are the various belief systems. 2:00pm to 4:00pm Philosophy Historical Review of how Philosophy evolved 2 Jan 31stth – Sunday General Philosophy an Introduction General Introduction into what is the branch of 2:00pm to 4:00pm Philosophy and then specifically review religious philosophy 3 Feb 7th – Sunday Philosophyof Religion How philosophyis handled and presented in the 2:00pm to 4:00pm various MAJOR religions – Abrahaministic & Eastern 4 Feb 14th – Sunday Logic & Logical Fallacies Understanding Logic and understanding how to 2:00pm to 4:00pm identify fallacies in arguments 5 Feb 21st – Sunday Arguments for the Existence of God Theological arguments; Ontological Arguments and 2:00pm to 4:00pm Teleological Arguments for the Existence of God 6 Feb 28th – Sunday Philosophical issues with existence of Philosophical issues with existence – Boeing 747 2:00pm to 4:00pm God Gambit; Russell’s TeaPot; Morality etc. 7 March 7th - Sunday Free Will and Theodicy Theproblem of Free Will with respect to 2:00pm to 4:00pm Omnipotence; Omniscience and Omni benevolence. Problem with Evil 8 March 14th – Sunday Putting it all together Summarizingkey concepts 2:00pm to 4:00pm www.rationalhumor.com R.N Background Information a) Free Will - https://www.youtube.com/watch?v=lAqFbiBDb _c b) Eastern Religions - https://www.youtube.com/watch?v=n3w5ZUs7 ayI c) Belief - https://www.youtube.com/watch?v=0pOI2YvV uuE Arguments against the existence of God Type Empirical Arguments • Inconsistent revelations from various faiths. -
Worship Nuts and Bolts III.Pub
NUTS AND BOLTS III: ALL THINGS MUSICALLY RELATED 1. I NTRODUCTION Worship is a living tradition, a dynamic process that moves between received heritage and the realities and challenges of the present world. It is a conversation that began long before we were born and will continue long after we are gone. Music has always been an integral expression of the proclamation of the Word, of prayer and of the incarnational mystery in worship. The Psalmist proclaims, “I will bless the Lord at all times; his praise shall be continually in my mouth” (Ps. 34: 1 RSV). As musicians working in the church, our calling is to be creative facilitators and conduits that articulate and offer praise to God; to be, in the words of the poet George Herbert, “secretaries of God’s praise.” Augustine writes in his Confessions, “ ... even now as I am moved not by the song but by the things which are sung, when sung with fluent voice and music that is most appropriate, I acknowledge again the great benefit of this practice. Thus I vacillate between the peril of pleasure and the value of the experience, and I am led more, while advocating no irrevocable position, to endorse the custom of singing in church so that by the pleasure of hearing, the weaker soul might be elevated to an attitude of devotion.” Thirteen centuries later, John Wesley wrote these instructions for Methodists, “Above all sing spiritually. Have an eye to God in every word you sing. Aim at pleasing God more than yourself, or any other creature. -
Galen Strawson, Selves. an Essay in Revisionary Metaphysics
Review: Galen Strawson, Selves. An Essay in Revisionary Metaphysics Ludwig Gierstl & Ludwig J. Jaskolla In 1929, Alfred North Whitehead wrote that philosophy never reverts to its old position after the shock of a great philosopher1. It might be the case that Galen Strawson's Selves2 causes such a shock. Selves is a brilliant piece of philosophy synthesizing deep insights into nature of human experience with speculative force3. Although, the book can- not be said to be easily accessible, studying it is rewarding and can be recommended to almost any philosopher interested in Metaphysics or Philosophy of Mind. In the following paragraphs, we are going to give a systematic sketch of Strawson's main line of thought and his central arguments. Basically, Selves can be divided into two main parts: The rst part addresses the phenomenology of the self as understood in our everyday approach to the world, while the second part discusses the phenomenological ndings of the rst part in terms of metaphysics. Despite this two-fold structure, we emphasize that due to our understanding both parts are interrelated systematically and methodologically forming a coherent whole. 1 The Phenomenology of the Self As everybody familiar with the debate concerning personal identity knows, there is abundant literature discussing the typical phenomenolog- ical features of the self or in particular: the human self. This ordinary account of the varieties of experiences tied to the self is merely deriva- tively Strawson's target. He is mainly interested in the discussion of one particular phenomenon which he calls SELF-experience. This phe- nomenon is best characterized in contrast to other experiences: While I may have a stinging pain in my left arm which is so strong that it eects my whole experiential pattern, the fact that my self is in some way part of this experience is not SELF-experience. -
Spinoza's Political Theory: Naturalism, Determinism And
Open Journal of Philosophy, 2017, 7, 105-115 http://www.scirp.org/journal/ojpp ISSN Online: 2163-9442 ISSN Print: 2163-9434 Spinoza’s Political Theory: Naturalism, Determinism and Institutionalism Jan-Erik Lane Public Policy Institute, Belgrade, Serbia How to cite this paper: Lane, J.-E. (2017). Abstract Spinoza’s Political Theory: Naturalism, De- terminism and Institutionalism. Open Jour- Spinoza has a formidable reputation as an abstract philosopher in the ratio- nal of Philosophy, 7, 105-115. nalist school of the 17th century. This standard image of him stems from his https://doi.org/10.4236/ojpp.2017.72007 elegant Ethics, examining men and women with the Euclidean method of Received: March 25, 2017 axioms, corollaries and implications. He launched a fascinating theory about Accepted: May 24, 2017 moral naturalism and ethical determinism, much debated by other great phi- Published: May 27, 2017 losophers. However, he also has two political texts, one on religion and Copyright © 2017 by author and another on political regime. They are much more reader friendly and the ar- Scientific Research Publishing Inc. guments are simple, following from the foundations in Ethics. At least, Spi- This work is licensed under the Creative noza so believed. This paper presents systematically the political theory in Commons Attribution International Tractatus Politicus, which has received too little attention. License (CC BY 4.0). http://creativecommons.org/licenses/by/4.0/ Open Access Keywords Naturalism, Determinism, Hobbes, Kierkegaard, Monarchy, Aristocracy and Democracy, Institutionalism and Choice 1. Introduction Baruch Spinoza (1632-1677) dealt with general philosophy, the philosophy of re- ligion and political philosophy. -
Reconciling Universal Salvation and Freedom of Choice in Origen of Alexandria
Marquette University e-Publications@Marquette Dissertations, Theses, and Professional Dissertations (1934 -) Projects Reconciling Universal Salvation and Freedom of Choice in Origen of Alexandria Lee W. Sytsma Marquette University Follow this and additional works at: https://epublications.marquette.edu/dissertations_mu Part of the Christianity Commons, and the Religious Thought, Theology and Philosophy of Religion Commons Recommended Citation Sytsma, Lee W., "Reconciling Universal Salvation and Freedom of Choice in Origen of Alexandria" (2018). Dissertations (1934 -). 769. https://epublications.marquette.edu/dissertations_mu/769 RECONCILING UNIVERSAL SALVATION AND FREEDOM OF CHOICE IN ORIGEN OF ALEXANDRIA by Lee W. Sytsma, B.A., M.T.S. A Dissertation submitted to the Faculty of the Graduate School, Marquette University, in Partial Fulfillment of the Requirements for the Degree of Doctor of Philosophy Milwaukee, Wisconsin May 2018 ABSTRACT RECONCILING UNIVERSAL SALVATION AND FREEDOM OF CHOICE IN ORIGEN OF ALEXANDRIA Lee W. Sytsma, B.A., M.T.S. Marquette University, 2018 Origen has traditionally been famous for his universalism, but many scholars now express doubt that Origen believed in a universal and permanent apocatastasis. This is because many scholars are convinced that Origen’s teaching on moral autonomy (or freedom of choice) is logically incompatible with the notion that God foreordains every soul’s future destiny. Those few scholars who do argue that Origen believed in both moral autonomy and universal salvation either do not know how to reconcile these two views in Origen’s theology, or their proposed “solutions” are not convincing. In this dissertation I make two preliminary arguments which allow the question of logical compatibility to come into focus. -
Predeterminism and Moral Agency in the Hodayot
Predeterminism and Moral Agency in the Hodayot Carol A. Newsom 1 Introduction For reasons that are not yet entirely clear, sharp disagreements about pre- determinism and free will became a significant feature of Jewish theological stances in the Hellenistic and Roman periods. Josephus provides the most ex- plicit consideration of these issues in ancient Jewish sources, as he attempts to distinguish the positions of the three major Jewish sects with respect to the philosophical category of “fate” (εἱμαρμένη). Josephus identifies the position of the Essenes as believing strongly in fate, to the apparent exclusion of free will (Ant. 13.172). Similarly, modern scholarly treatments of the Qumran yaḥad have acknowledged the very strong predeterminist element in their thinking, attested in a variety of sectarian or closely related texts.1 At the same time, there has been a degree of perplexity as to what to do with the obviously volun- tarist statements and assumptions that are present in these same documents. A variety of suggestions have been made, mostly to the effect that the sectar- ians were inconsistent or not fully systematic in their beliefs.2 This may in- deed be the case, though Jonathan Klawans argues that, properly understood, all deterministic systems are consistent with voluntarism in a rather minimal 1 I take the Qumran yaḥad movement to be Essene, though I consider it possible that the term “Essene” may also have referred to groups not formally part of the yaḥad. For examinations of the phenomenon of predestination in Qumran sectarian literature and closely related texts, see J. Licht, “The Concept of Free Will in the Writings of the Sect of the Judean Desert,” in Studies in the Dead Sea Scrolls: Lectures Delivered at the Third Annual Conference (1957) in Memory of E. -
Nineteenth Century Cracks in the Concept of Determinism
!"#$%$$#%&'($#%)*+'(*,-./'"#'%&$'(0#-$1%'02'3$%$*4"#"/4 5)%&0*6/78'9,#':,-."#; <$="$>$?'>0*.6/78 @0)*-$8'A0)*#,B'02'%&$':"/%0*+'02'9?$,/C'D0BE'FFC'!0E'G'6A)BE'H'@$1EC'IJKG7C'11E'FLLHFML N)OB"/&$?'O+8'University of Pennsylvania Press @%,OB$'P<Q8'http://www.jstor.org/stable/2709176 . 5--$//$?8'IIRIIRSTII'IK8TT 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]. University of Pennsylvania Press is collaborating with JSTOR to digitize, preserve and extend access to Journal of the History of Ideas. http://www.jstor.org NINETEENTH CENTURY CRACKS IN THE CONCEPT OF DETERMINISM BY IAN HACKING Deterministe: Nom d'une secte peu connue en Allemagne et qui y a peu d'influence. Determinisme: Systeme, principes, doctrine des deterministes.1 Duringthe nineteenth century we witness an event that I call the erosion of determinism. At the start of the period we read Laplace, confident that all the world is ruled with the same exact necessity as is found in celestial mechanics. At the end we find C.S. Peirce (1839-1914) asserting there is no ground for believing either such a doctrine of necessity or for holding that the laws of natureare rightly represented by precise numerical constants. -
Can Libertarianism Or Compatibilism Capture Aquinas' View on the Will? Kelly Gallagher University of Arkansas, Fayetteville
University of Arkansas, Fayetteville ScholarWorks@UARK Theses and Dissertations 8-2014 Can Libertarianism or Compatibilism Capture Aquinas' View on the Will? Kelly Gallagher University of Arkansas, Fayetteville Follow this and additional works at: http://scholarworks.uark.edu/etd Part of the Comparative Philosophy Commons Recommended Citation Gallagher, Kelly, "Can Libertarianism or Compatibilism Capture Aquinas' View on the Will?" (2014). Theses and Dissertations. 2229. http://scholarworks.uark.edu/etd/2229 This Thesis is brought to you for free and open access by ScholarWorks@UARK. It has been accepted for inclusion in Theses and Dissertations by an authorized administrator of ScholarWorks@UARK. For more information, please contact [email protected], [email protected]. Can Libertarianism or Compatibilism Capture Aquinas’ View on the Will? Can Libertarianism or Compatibilism Capture Aquinas’ View on the Will? A thesis submitted in partial fulfillment of the requirements for the degree of Master of Arts in Philosophy by Kelly Gallagher Benedictine College Bachelor of Arts in Philosophy, 2010 Benedictine College Bachelor of Arts in Theology, 2010 August 2014 University of Arkansas This thesis is approved for recommendation to the Graduate Council. Dr. Thomas Senor Thesis Director Dr. Lynne Spellman Dr. Eric Funkhouser Committee Member Committee Member Abstract The contemporary free will debate is largely split into two camps, libertarianism and compatibilism. It is commonly assumed that if one is to affirm the existence of free will then she will find herself in one of these respective camps. Although merits can be found in each respective position, I find that neither account sufficiently for free will. This thesis, therefore, puts the view of Thomas Aquinas in dialogue with the contemporary debate and argues that his view cannot be captured by either libertarianism or compatibilism and that his view offers a promising alternative view that garners some of the strengths from both contemporary positions without taking on their respective shortcomings. -
Daniel Dennett's Science of the Soul
Daniel Dennett’s Science of the Soul - The New Yorker 3/20/17, 9:38 AM P!FI"S MARCH 27, 2017 I#UE DANIEL DENNE$’S SCIENCE OF THE SOUL A philosopher’s lifelong quest to understand the making of the mind. By Joshua Rothman Daniel Dennett’s naturalistic account of consciousness draws some people in and puts others off. “There ain’t no magic here,” he says. “Just stage magic.” PHOTOGRAPH BY IRINA ROZOVSKY FOR THE NEW YORKER our billion years ago, Earth was a lifeless place. Nothing struggled, F thought, or wanted. Slowly, that changed. Seawater leached chemicals from rocks; near thermal vents, those chemicals jostled and combined. Some hit upon the trick of making copies of themselves that, in turn, made more copies. The replicating chains were caught in oily bubbles, which protected them and made replication easier; eventually, they began to venture out into the open sea. A new level of order had been achieved on Earth. Life had begun. The tree of life grew, its branches stretching toward complexity. Organisms developed systems, subsystems, and sub-subsystems, layered in ever-deepening regression. They used these systems to anticipate their future and to change it. When they looked within, some found that they had selves—constellations of memories, ideas, and purposes that emerged from the systems inside. They experienced being alive and had thoughts about that experience. They developed language and used it to know themselves; they began to ask how they had been made. This, to a !rst approximation, is the secular story of our creation. -
Response to Daniel Dennett on Free Will Skepticism Derk Pereboom(Α)
RIVISTA INTERNAZIONALE DI FILOSOFIA E PSICOLOGIA ISSN 2039-4667; E-ISSN 2239-2629 DOI: 10.4453/rifp.2017.0021 Vol. 8 (2017), n. 3, pp. 259-265 STUDI Response to Daniel Dennett on Free Will Skepticism Derk Pereboom(α) Ricevuto: 17 febbraio 2017; accettato: 24 agosto 2017 █ Abstract What is at stake in the debate between those, such as Sam Harris and me, who contend that we would lack free will on the supposition that we are causally determined agents, and those that defend the claim that we might then retain free will, such as Daniel Dennett? I agree with Dennett that on the suppo- sition of causal determination there would be robust ways in which we could shape, control, and cause our actions. But I deny that on this supposition we would have the control in action required for us to basical- ly deserve to be blamed, praised, punished or rewarded. In this response, I argue that this is the core issue that divides compatibilists and incompatiblists about free will and causal determination, and that the in- compatibilist position is the right one to accept. KEYWORDS: Sam Harris; Daniel Dennett; Free Will Skepticism; Compatibilism; Incompatibilism █ Riassunto Risposta a Daniel Dennett sullo scetticismo circa il libero arbitrio – Qual è la posta in gioco nel dibattito che vede contrapporsi chi – come Sam Harris e me – sostiene che non avremmo libertà di volere sulla scorta dell’ipotesi per cui siamo agenti causalmente determinati e chi, al contrario – come Daniel Den- nett – difende l’idea che possa darsi un libero volere? Concordo con Dennett circa il fatto che, anche nell’ipotesi della determinazione causale, resterebbe lo spazio per sostenere che per vari e importanti aspetti saremmo comunque noi a modellare, controllare e causare le nostre azioni. -
Agency: Moral Identity and Free Will
D Agency AVID Moral Identity and Free Will W DAVID WEISSMAN EISSMAN There is agency in all we do: thinking, doing, or making. We invent a tune, play, or use it to celebrate an occasion. Or we make a conceptual leap and ask more ab- stract ques� ons about the condi� ons for agency. They include autonomy and self- appraisal, each contested by arguments immersing us in circumstances we don’t control. But can it be true we that have no personal responsibility for all we think Agency and do? Agency: Moral Ident ty and Free Will proposes that delibera� on, choice, and free will emerged within the evolu� onary history of animals with a physical advantage: Moral Identity organisms having cell walls or exoskeletons had an internal space within which to protect themselves from external threats or encounters. This defense was both and Free Will structural and ac� ve: such organisms could ignore intrusions or inhibit risky behav- ior. Their capaci� es evolved with � me: inhibi� on became the power to deliberate and choose the manner of one’s responses. Hence the ability of humans and some other animals to determine their reac� ons to problema� c situa� ons or to informa- � on that alters values and choices. This is free will as a material power, not as the DAVID WEISSMAN conclusion to a conceptual argument. Having it makes us morally responsible for much we do. It prefi gures moral iden� ty. A GENCY Closely argued but plainly wri� en, Agency: Moral Ident ty and Free Will speaks for autonomy and responsibility when both are eclipsed by ideas that embed us in his- tory or tradi� on. -
A Naturalistic Perspective on Intentionality. Interview with Daniel Dennett
Mind & Society, 6, 2002, Vol. 3, pp. 1-12 2002, Rosenberg & Sellier, Fondazione Rosselli A naturalistic perspective on intentionality. Interview with Daniel Dennett by Marco Mirolli Marco Mirolli You describe yourself as a philosopher of mind and you reject the exhortations to get more involved in the abstract problems of ontology and of philosophy of science in general, even if the problems of the philosophy of mind and those of philosophy of science are deeply mutually dependent. I think this is an important issue because, while you say that your philosophy presupposes only the standard scientific ontology and epistemology 1, it seems to me that what you really presuppose is rather a Quinean view of ontology and epistemology, which is not so standard, even if it may well be the one we should accept. Daniel Dennett Well, maybe so, let's see. Certainly I have seen almost no reason to adopt any other ontology than Quine's; and when I look at the work in the phi- losophy of science and more particularly at the work in science, I do not find any ground yet for abandoning a Quinean view of ontology for something fancier. It could happen, but I haven't seen any reason for doing this; so if you want to say that I am vulnerable on this, that's really true. I have stated that I don't see any of the complexities of science or philosophy of mind raising ontological issues that are more sophisticated than those a Quinean ontology could handle; but I may be wrong.