Comparison Between Atheism, Agnosticism and Humanism
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Benedict De Spinoza and EV Ramasamy
================================================================== Language in India www.languageinindia.comISSN 1930-2940 Vol. 21:6 June 2021 =============================================================== Benedict de Spinoza and E.V. Ramasamy Periyar: A Study Dr. S. Sridevi Professor of English CTTE College Chennai 11 [email protected] ==================================================================== Abstract This paper aims at studying how Benedict de Spinoza and E.V. Ramasamy Periyar have responded to their socio-economic-political environment, and have produced great thoughts of freedom, equality, and social justice. Both the thinkers were powerful rationalists who viewed religion only as a political power to oppress people. They seem to be responding to oppression created by religion’s social codes and have rebelled against the Establishment. Spinoza was writing against the system hiding his identity as repercussions were quite high in the Dutch Republic against texts that had content against the Establishment. Periyar was a reformer, thinker, and writer and hence, he boldly expressed his views and become the most controversial name during the twentieth century in Tamil Nadu, and his name continues to be used in controversies even now. Keywords: Spinoza, Periyar, religion, caste, rationalism Benedict de Spinoza (1632-1677) ==================================================================== Language in India www.languageinindia.com ISSN 1930-2940 21:6 June 2021 Dr. S. Sridevi Benedict de Spinoza and E.V. Ramasamy Periyar: A Study 162 Courtesy: Internet Encyclopedia of Philosophy https://iep.utm.edu/spinoza/ Benedict de Spinoza was born in 1632 in Amsterdam. In Hebrew, his first name was Baruch and in Latin it was Benedictus. The name means ‘blessed.’ He was from a middle class Portuguese-Jewish family. He studied in the congregation’s Talmud Torah school. -
HUMANISM Religious Practices
HUMANISM Religious Practices . Required Daily Observances . Required Weekly Observances . Required Occasional Observances/Holy Days Religious Items . Personal Religious Items . Congregate Religious Items . Searches Requirements for Membership . Requirements (Includes Rites of Conversion) . Total Membership Medical Prohibitions Dietary Standards Burial Rituals . Death . Autopsies . Mourning Practices Sacred Writings Organizational Structure . Headquarters Location . Contact Office/Person History Theology 1 Religious Practices Required Daily Observance No required daily observances. Required Weekly Observance No required weekly observances, but many Humanists find fulfillment in congregating with other Humanists on a weekly basis (especially those who characterize themselves as Religious Humanists) or other regular basis for social and intellectual engagement, discussions, book talks, lectures, and similar activities. Required Occasional Observances No required occasional observances, but some Humanists (especially those who characterize themselves as Religious Humanists) celebrate life-cycle events with baby naming, coming of age, and marriage ceremonies as well as memorial services. Even though there are no required observances, there are several days throughout the calendar year that many Humanists consider holidays. They include (but are not limited to) the following: February 12. Darwin Day: This marks the birthday of Charles Darwin, whose research and findings in the field of biology, particularly his theory of evolution by natural selection, represent a breakthrough in human knowledge that Humanists celebrate. First Thursday in May. National Day of Reason: This day acknowledges the importance of reason, as opposed to blind faith, as the best method for determining valid conclusions. June 21 - Summer Solstice. This day is also known as World Humanist Day and is a celebration of the longest day of the year. -
The Atheist's Bible: Diderot's 'Éléments De Physiologie'
The Atheist’s Bible Diderot’s Éléments de physiologie Caroline Warman In off ering the fi rst book-length study of the ‘Éléments de physiologie’, Warman raises the stakes high: she wants to show that, far from being a long-unknown draf , it is a powerful philosophical work whose hidden presence was visible in certain circles from the Revolut on on. And it works! Warman’s study is original and st mulat ng, a historical invest gat on that is both rigorous and fascinat ng. —François Pépin, École normale supérieure, Lyon This is high-quality intellectual and literary history, the erudit on and close argument suff used by a wit and humour Diderot himself would surely have appreciated. —Michael Moriarty, University of Cambridge In ‘The Atheist’s Bible’, Caroline Warman applies def , tenacious and of en wit y textual detect ve work to the case, as she explores the shadowy passage and infl uence of Diderot’s materialist writ ngs in manuscript samizdat-like form from the Revolut onary era through to the Restorat on. —Colin Jones, Queen Mary University of London ‘Love is harder to explain than hunger, for a piece of fruit does not feel the desire to be eaten’: Denis Diderot’s Éléments de physiologie presents a world in fl ux, turning on the rela� onship between man, ma� er and mind. In this late work, Diderot delves playfully into the rela� onship between bodily sensa� on, emo� on and percep� on, and asks his readers what it means to be human in the absence of a soul. -
Jean Meslier Düşüncesinde Ateizmin Temel Dayanakları Ve Eleştirisi
Jean Meslier Düşüncesinde Ateizmin Temel Dayanakları ve Eleştirisi Habib Şener Öz Tanrı inancına tepki olarak ortaya çıkmış olan ateizm, düşünce tarihindeki en önemli problemlerden birisidir. Ateist düşünceyi savunan Jean Meslier, 1664- 1729 yılları arasında yaşamış Fransız rahip ve filozoftur. 1689 yılında papazlık yapmaya başlayan Meslier, yaşadığı bazı sorunlardan dolayı sonradan ateist olmuştur. Başta Hıristiyanlık olmak üzere ilahî dinleri hedef alıp ateist iddialarını ortaya koymaya çalışmıştır. Onun ölümünden sonra yayımlanan ve Türkçe’ye Sağduyu adı ile çevrilmiş olan tek bir kitabı vardır. Bu çalışmada Meslier’in ateizme dayanak olarak ortaya koyduğu madde ve kötülük problemi hakkındaki görüşleri ele alınıp değerlendirilecektir. Anahtar Kelimeler: Tanrı, Teizm, Ateizm, Madde, Kötülük Problemi. Basics and Critique of Atheism in Jean Meslier's Thought Abstract Atheism, which has emerged as a reaction to the belief in God, is one of the most important problems in the history of thought. Jean Meslier, who defended the atheist idea, was a French priest and philosopher who lived between 1664-1729. Meslier started to be a priest in 1689 and later became an atheist because of some problems he experienced. He tried to reveal atheist claims by targeting the religions, especially Christianity. There is only one book published after his death, translated into Turkish with the name Sağduyu. In this work, Meslier's views on matter and the problem of evil which he put forward as a basis for atheism will be evaluated. Keywords: God, Theism, Atheism, Matter, The Problem of Evil. Yrd. Doç. Dr., Kafkas Üniversitesi İlahiyat Fakültesi Felsefe ve Din Bilimleri Bölümü Öğretim Üyesi, e-mail: [email protected] Uludağ Üniversitesi İlahiyat Fakültesi Dergisi 27 (2018/1) 176▪ Habib Şener Giriş Tanrı inancı karşısında tepkisel bir düşünceyi dile getiren ateizm,1 Yunanca’da olumsuzluk bildiren “a” önekiyle, Tanrı anlamına gelen “theos”un birleşiminden meydana gelen ve Tanrı’nın var olmadığı inancına dayanan felsefî kavramdır. -
INTRODUCTION 1. Medical Humanism and Natural Philosophy
INTRODUCTION 1. Medical Humanism and Natural Philosophy The Renaissance was one of the most innovative periods in Western civi- lization.1 New waves of expression in fijine arts and literature bloomed in Italy and gradually spread all over Europe. A new approach with a strong philological emphasis, called “humanism” by historians, was also intro- duced to scholarship. The intellectual fecundity of the Renaissance was ensured by the intense activity of the humanists who were engaged in collecting, editing, translating and publishing the ancient literary heri- tage, mostly in Greek and Latin, which had hitherto been scarcely read or entirely unknown to the medieval world. The humanists were active not only in deciphering and interpreting these “newly recovered” texts but also in producing original writings inspired by the ideas and themes they found in the ancient sources. Through these activities, Renaissance humanist culture brought about a remarkable moment in Western intel- lectual history. The effforts and legacy of those humanists, however, have not always been appreciated in their own right by historians of philoso- phy and science.2 In particular, the impact of humanism on the evolution of natural philosophy still awaits thorough research by specialists. 1 By “Renaissance,” I refer to the period expanding roughly from the fijifteenth century to the beginning of the seventeenth century, when the humanist movement begun in Italy was difffused in the transalpine countries. 2 Textbooks on the history of science have often minimized the role of Renaissance humanism. See Pamela H. Smith, “Science on the Move: Recent Trends in the History of Early Modern Science,” Renaissance Quarterly 62 (2009), 345–75, esp. -
Christianity, Islam & Atheism
Christianity, Islam & Atheism Reflections on Religion, Society & Politics Michael Cooke 2 Christianity, Islam & Atheism About the author Michael Colin Cooke is a retired public servant and trade union activist who has a lifelong interest in South Asian history, politics and culture. He has served as an election monitor in Sri Lanka. Michael is the author of The Lionel Bopage Story: Rebellion, Repression and the Struggle for Justice in Sri Lanka (2011). He has also penned when the occasion demanded a number of articles and film reviews. He lives in Melbourne. Published 2014 ISBN 978-1-876646-15-8 Resistance Books: resistancebooks.com Contents 1.Genesis............................................................................................5 2.The Evolution of a Young Atheist .............................................13 India...................................................................................................................... 13 Living in the ’70s down under.............................................................................. 16 Religious fundamentalism rears its head............................................................. 20 3.Christianity: An Atheist’s Homily ................................................21 Introduction – the paradox that is Christianity................................................... 21 The argument....................................................................................................... 23 It ain’t necessarily so: Part 1................................................................................ -
A Short Course on Humanism
A Short Course On Humanism © The British Humanist Association (BHA) CONTENTS About this course .......................................................................................................... 5 Introduction – What is Humanism? ............................................................................. 7 The course: 1. A good life without religion .................................................................................... 11 2. Making sense of the world ................................................................................... 15 3. Where do moral values come from? ........................................................................ 19 4. Applying humanist ethics ....................................................................................... 25 5. Humanism: its history and humanist organisations today ....................................... 35 6. Are you a humanist? ............................................................................................... 43 Further reading ........................................................................................................... 49 33588_Humanism60pp_MH.indd 1 03/05/2013 13:08 33588_Humanism60pp_MH.indd 2 03/05/2013 13:08 About this course This short course is intended as an introduction for adults who would like to find out more about Humanism, but especially for those who already consider themselves, or think they might be, humanists. Each section contains a concise account of humanist The unexamined life thinking and a section of questions -
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. -
Was Immanuel Kant a Humanist? This Article Continues FI 'S Ongoing Series on the Precursors of Modern-Day Humanism
Was Immanuel Kant a Humanist? This article continues FI 's ongoing series on the precursors of modern-day humanism. Finngeir Hiorth erman philosopher Immanuel Kant (1724-1804) is can be found in antiquity, the proofs were mainly developed generally regarded to be one of the greatest philos- in the Middle Ages. And during this time Thomas Aquinas Gophers of the Western world. His reputation is based was their major advocate and systematizer. mainly on his contributions to the theory of knowledge and Kant undertook a new classification of the proofs, or to moral philosophy, although he also has contributed to other arguments, as we shall call them. He distinguished between parts of philosophy, including the philosophy of religion. Kant ontological, cosmological, and physico-theological arguments, was a very original philosopher, and his historical importance and rejected them. He believed that there were no other is beyond any doubt. And although some contemporary arguments of importance. Thus, for Kant, it was impossible humanists do not share the general admiration for Kant, he to prove the existence of God. to some extent, remains important for modern humanism. God's position was not improved in Kant's next important Kant is sometimes regarded to be the philosopher of the publication, Foundation of the Metaphysics of Morals (1785). Protestants, just as Thomas Aquinas (1225-1274) is considered In this rather slim (about seventy pages) publication, Kant to be the philosopher of the Catholics. One might think a gave an analysis of the foundation of ethics. What is philosopher who is important to Protestantism is an unlikely remarkable from a humanistic point of view is that God is candidate for a similar position among secular humanists. -
Jean Meslier and "The Gentle Inclination of Nature"
Jean Meslier and "The Gentle Inclination of Nature" translated by Marvin Mandell I. Of a Certain Jean Meslier HOW ASTONISHING that the prevailing historiography finds no place for an atheist priest in the reign of Louis XIV. More than that, he was a revolutionary communist and internationalist, an avowed materialist, a convinced hedonist, an authentically passionate and vindictively, anti-Christian prophet, but also, and above all, a philosopher in every sense of the word, a philosopher proposing a vision of the world that is coherent, articulated, and defended step by step before the tribunal of the world, without any obligation to conventional Western reasoning. Jean Meslier under his cassock contained all the dynamite at the core of the 18th century. This priest with no reputation and without any memorial furnishes an ideological arsenal of the thought of the Enlightenment's radical faction, that of the ultras, all of whom, drinking from his fountain, innocently pretend to be ignorant of his very name. A number of his theses earn for his borrowers a reputation only won by usurping his work. Suppressed references prevent the reverence due to him. His work? Just a single book, but what a book! A monster of more than a thousand manuscript pages, written with a goose quill pen under the glimmer of the fireplace and candles in an Ardennes vicarage between the so-called Great Century and the one following, called the Enlightenment, which he endorsed, by frequent use of the word, the sealed fate of the 18th century. A handwritten book, never published during the lifetime of its author, probably read by no one other than by its conceiver. -
Why I Am Not a Christian: and Other Essays on Religion and Related
Why I am not a Christian ‘What makes the book valuable is life-long uncomprom- ising intellectual honesty.’ The Times Literary Supplement ‘There is no one who uses English language more beguilingly than Russell, no one smoothes the kinks and creases more artfully out of the most crumpled weaves of thought.’ The Times Bertrand Russell Why I am not a Christian And other essays on religion and related subjects With a new preface by Simon Blackburn London and New York First published 1957 by George Allen & Unwin Ltd, London First published in Routledge Classics 2004 by Routledge 11 New Fetter Lane, London EC4P 4EE Routledge is an imprint of the Taylor & Francis Group This edition published in the Taylor and Francis e-Library, 2005. “To purchase your own copy of this or any of Taylor & Francis or Routledge’s collection of thousands of eBooks please go to www.eBookstore.tandf.co.uk.” © 1996 The Bertrand Russell Peace Foundation Ltd Preface to Routledge Classics edition © 2004 Simon Blackburn All rights reserved. No part of this book may be reprinted or reproduced or utilized in any form or by any electronic, mechanical, or other means, now known or hereafter invented, including photocopying and recording, or in any information storage or retrieval system, without permission in writing from the publishers. British Library Cataloguing in Publication Data A catalogue record for this book is available from the British Library ISBN 0-203-49964-6 Master e-book ISBN ISBN 0-203-57427-3 (Adobe eReader Format) ISBN 0–415–32510–2 (Print Edition) CONTENTS Preface to the Routledge Classics Edition vii Editor’s Introduction xvi Preface by Bertrand Russell xxii 1 Why I am not a Christian 1 2 Has Religion Made Useful Contributions to Civilisation? 20 3 Do We Survive Death? 42 4 Seems, Madam? Nay, it is 48 5 On Catholic and Protestant Sceptics 57 6 Life in the Middle Ages 65 7 The Fate of Thomas Paine 70 8 Nice People 84 9 The New Generation 92 10 Our Sexual Ethics 102 11 Freedom and the Colleges 112 vi contents 12 The Existence of God—a Debate Between Bertrand Russell and Father F.