Atheism, Agnosticism, and Nonbelief
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Sociology of Religion, Lundscow, Chapter 7, Cults
Sociology of Religion , Sociology 3440-090 Summer 2014, University of Utah Dr. Frank J. Page Office Room 429 Beh. Sci., Office Hours: Thursday - Friday, Noon – 4:00-pm Office Phone: (801) 531-3075 Home Phone: (801) 278-6413 Email: [email protected] I. Goals: The primary goal of this class is to give students a sociological understanding of religion as a powerful, important, and influential social institution that is associated with many social processes and phenomena that motivate and influence how people act and see the world around them. The class will rely on a variety of methods that include comparative analysis, theoretical explanations, ethnographic studies, and empirical studies designed to help students better understand religion and its impact upon societies, global-international events, and personal well-being. This overview of the nature, functioning, and diversity of religious institutions should help students make more discerning decisions regarding cultural, political, and moral issues that are often influenced by religion. II. Topics To Be Covered: The course is laid out in two parts. The first section begins with a review of conventional and theoretical conceptions of religion and an overview of the importance and centrality of religion to human societies. It emphasizes the diversity and nature of "religious experience" in terms of different denominations, cultures, classes, and individuals. This is followed by overview of sociological assumptions and theories and their application to religion. A variety of theoretical schools including, functionalism, conflict theory, exchange theory, sociology of knowledge, sociobiology, feminist theory, symbolic interactionism, postmodern and critical theory will be addressed and applied to religion. -
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 Establishment Clause, Secondary Religious Effects, and Humanistic Education
The Establishment Clause, Secondary Religious Effects, and Humanistic Education The Supreme Court decisions proscribing prayer' and Bible reading2 in public schools provoked considerable public debate. That debate has con- tinued,3 fueled in part by fear that the removal of those religious practices from public schools would hinder the moral development of school chil- dren.4 A number of different, avowedly nonreligious, moral education pro- grams5 that purport to encourage and channel the moral development of the individual child have emerged in the wake of the prayer and Bible- reading decisions.6 Although diverse in method, all of these programs, un- like more traditional forms of moral training,7 reflect the influence of an educational philosophy known as Humanistic Education. The Humanistic Education movement, originally concerned primarily with counteracting the dehumanizing character of technocratic modern ed- ucation,' has evolved into a comprehensive social and moral philosophy' 1. Engel v. Vitale, 370 U.S. 421 (1962). 2. Abington School Dist. v. Schempp, 374 U.S. 203 (1963). 3. See N.Y. Times, Apr. 20, 1980, § 12, at 3, col. 1 (many groups still fighting to put prayer back in public schools; between 10% and 30% of public schools still refuse to comply with prayer decisions). 4. See, e.g., N.Y. Times, Jan. 24, 1980, § 2, at 10, col. 5 (some proponents of prayer believe that "crime, vandalism, and drugs are all results of ruling prayer from the schools"); cf D. BOLES, THE BIBLE, RELIGION, AND THE PUBLIC SCHOOLS 245-48 (1961) (proponents of Bible reading believe that its absence from public schools will lead to decline in moral standards). -
Stereotypes About Agnostics
To Believe or Not to Believe: Stereotypes About agnostics by Veronica Nilendra Zivana Bergstrom A thesis submitted in conformity with the requirements for the degree of Master of Arts Department of Psychology University of Toronto © Copyright by Veronica Nilendra Zivana Bergstrom 2018 To Believe or Not to Believe: Stereotypes About agnostics Veronica Nilendra Zivana Bergstrom Master of Arts Department of Psychology University of Toronto 2018 Abstract The present study investigated which stereotypes agnostics share with atheists, and which stereotypes are unique to each group. In Study 1, participants reported stereotypes that they believed society held about agnostics, atheists, Christians, and Muslims. Common stereotypes for agnostics were indecisive and questioning, but for atheists were immoral and intolerant. In Study 2, participants rated how representative 10 key traits from Study 1 were of agnostics, atheists, and four religious groups. Results revealed that agnostics were stereotyped less negatively than atheists. In Study 3, participants had to judge whether a target’s actions, such as being immoral, morally indecisive, or indecisive in general were representative of an agnostic/atheist/Christian/Muslim. Inconsistent with Studies 1 and 2, no significant differences were found for perceptions of agnostics versus atheists. Findings from Studies 1-2 suggest that nonreligious individuals are sometimes viewed as a heterogeneous group, but future research must determine when stereotypes converge and diverge. ii Acknowledgments I would like to thanK my supervisor, Dr. Alison Chasteen, for her invaluable guidance and support. Secondly, I would liKe to thanK my subsidiary advisor, Dr. Jason PlaKs, for his feedbacK and expertise. Lastly, I would liKe to thanK my external examination committee member, Dr. -
APA Newsletter on Asian and Asian-American Philosophers And
NEWSLETTER | The American Philosophical Association Asian and Asian-American Philosophers and Philosophies FALL 2018 VOLUME 18 | NUMBER 1 Prasanta Bandyopadhyay and R. Venkata FROM THE EDITOR Raghavan Prasanta S. Bandyopadhyay Some Critical Remarks on Kisor SUBMISSION GUIDELINES AND Chakrabarti’s Idea of “Observational INFORMATION Credibility” and Its Role in Solving the Problem of Induction BUDDHISM Kisor K. Chakrabarti Madhumita Chattopadhyay Some Thoughts on the Problem of Locating Early Buddhist Logic in Pāli Induction Literature PHILOSOPHY OF LANGUAGE Rafal Stepien AND GRAMMAR Do Good Philosophers Argue? A Buddhist Approach to Philosophy and Philosophy Sanjit Chakraborty Prizes Remnants of Words in Indian Grammar ONTOLOGY, LOGIC, AND APA PANEL ON DIVERSITY EPISTEMOLOGY Ethan Mills Pradeep P. Gokhale Report on an APA Panel: Diversity in Īśvaravāda: A Critique Philosophy Palash Sarkar BOOK REVIEW Cārvākism Redivivus Minds without Fear: Philosophy in the Indian Renaissance Reviewed by Brian A. Hatcher VOLUME 18 | NUMBER 1 FALL 2018 © 2018 BY THE AMERICAN PHILOSOPHICAL ASSOCIATION ISSN 2155-9708 APA NEWSLETTER ON Asian and Asian-American Philosophy and Philosophers PRASANTA BANDYOPADHYAY, EDITOR VOLUME 18 | NUMBER 1 | FALL 2018 opponent equally. He pleads for the need for this sort of FROM THE EDITOR role of humanism to be incorporated into Western analytic philosophy. This incorporation, he contends, has a far- Prasanta S. Bandyopadhyay reaching impact on both private and public lives of human MONTANA STATE UNIVERSITY beings where the love of wisdom should go together with care and love for fellow human beings. The fall 2018 issue of the newsletter is animated by the goal of reaching a wider audience. Papers deal with issues SECTION 2: ONTOLOGY, LOGIC, AND mostly from classical Indian philosophy, with the exception EPISTEMOLOGY of a report on the 2018 APA Eastern Division meeting panel on “Diversity in Philosophy” and a review of a book about This is the longest part of this issue. -
Golden Rules (Bill Maher)
localLEGEND Golden Rules Bill Maher may be one of the nation’s most outspoken cultural critics, but a part of him is still that innocent boy from River Vale. BY PATTI VERBANAS HE RULES FOR LIFE, according to Bill Maher, are unshakable belief in something absurd, it’s amazing how convoluted really quite simple: Treat your fellow man as you wish their minds become, how they will work backward to justify it. We to be treated. Be humane to all species. And, most make the point in the movie: Whenever you confront people about importantly, follow your internal beliefs — not those the story of Jonah and the whale — a man lived in a whale for three thrust upon you by government, religion, or conventional days — they always say, “The Bible didn’t say it was a whale. The thinking. If you question things, you cannot go too far wrong. Bible said it was a big fish.” As if that makes a difference. TMaher, the acerbic yet affable host of HBO’s Real Time, author of New Rules: Polite Musings from a Timid Observer, and a self-described What do you want viewers to take away from this film? “apatheist” (“I don’t know what happens when I die, and I don’t I want them to have a good time. It’s a comedy. Beyond that, I would care”), recently released his first feature film, Religulous, a satirical hope that the people who came into the theater who are already look at the state of world religions. Here he gets real with New Jersey sympathetic to my point of view would realize that there’s millions Life about faith, his idyllic childhood in River Vale, and why the of people like that — who I would call “rationalists” — and they best “new rule” turns out to be an old one. -
Europe Experiences Multiple Upheavals in Its Religious Profile
Europe experiences multiple upheavals in its religious profile Europe has gone through great upheavals in its religious profile in the course of the twentieth century and the process is still continuing. At the beginning of the century, Europe was an almost entirely Christian continent. In the European population of 403 million in 1990, 381 million were Christians. Besides them, there were about 10 million Jews and 9 million Muslims. Muslims were mainly in Russia and Bulgaria of East Europe and in several countries of South Europe. Jews were also mainly in East Europe, particularly in Russia, Poland and Romania. The first great change that occurred in the religious demography of Europe during the twentieth century was the expulsion and decimation of Jews. They now form about a quarter percent of the population compared to 2.5 percent in 1900. The second great change was the turning away from religion of the Soviet Block countries—mostly in East and South Europe—under the influence of Marxism that came to prevail there. In 1970, more than 21 percent of the population of Europe had become either Agnostic or Atheist and their share in East Europe had reached 37 percent. Then towards the end of the twentieth century, with the dissolution of Soviet Union and resurgence of nationalism, there has been a sharp recovery of faith in that region. The irreligious now form less than 10 percent of the population of East Europe. However, while the previously Marxist States of Europe are coming back to their Christian faith, the advanced Capitalist States of West, North and South Europe have come under the sway of a rising wave of irreligion. -
An Introduction to the Philosophy of Religion Michael J
Cambridge University Press 978-0-521-85369-9 - An Introduction to the Philosophy of Religion Michael J. Murray and Michael C. Rea Index More information Index Adams, Robert M., 239, 240–2, 243, 245, Christology 248, 249 three-part, 84 afterlife, see immortality two-part, 83–4 Alston, William, 108, 109 see also Incarnation Anselm, of Canterbury St., 8, 12–13 Commissurotomy, see Trinity, and and perfect-being theology, 8 commissurotomy Ontological Argument, 124–35 compatibilism, 54, 61 Apollinarianism, 81 Constitution Trinitarianism, see Trinity, Aquinas, Thomas St., 30, 61, 100, statue–lump analogy 238, 263 Cosmological Argument, 135–46 Arianism, 81 Kalam version, 143–6 Aristotle, 73 counterfactual, 53 aseity, see self-existence of freedom, 59, 60–1 Assumption, 84 power, 53–4 atemporality, 40; see also eternity see also Molinism; Ockhamism Athanasian Creed, 66 Craig, William Lane, 143, 145 atheism creation, 22–3, 26–33 arguments for, see God, arguments Cryptomnesia, 277 against the existence of evolutionary argument against, see Davis, Stephen, 76 Evolution Dawkins, Richard, 97, 221 Augustine, St., 61, 70 Dembski, William, 215–16 Descartes, Rene´, 17, 125–6, 263 basic belief, 108 Design Arguments, 146–55 Basil, St., 69 argument from analogy, 147–8 Bayle, Pierre, 252 inference to the best explanation Behe, Michael, 216–20 argument, 148–9 Bergmann, Michael, 110 fine-tuning argument, Boethius, 40, 41 150–5 Brower, Jeffrey, 66, 67 determinism, 54 divine command ethics, see ethics; Calvin, John, 61 divine commands Calvinism, see Providence Docetism, 81 Chalcedonian Creed, 80 Draper, Paul, 178–80 287 © in this web service Cambridge University Press www.cambridge.org Cambridge University Press 978-0-521-85369-9 - An Introduction to the Philosophy of Religion Michael J. -
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. -
Theory in the Study of Religion
Chapter 3 Theory in the Study of Religion Donald Wiebe My aim in this paper is to assess the role of theory in ‘religious studies.’1 The task is a general one and will not concern itself with evaluating any specific theory or theories of religion but rather with the appropriateness of the very notion of ‘a theory of religion.’ It will not, however, be an easy undertaking, not only because of its generality but also because of its paradoxical character. To admit of the existence of theories of religion and yet raise the question of the ‘possibility’ of such theories is somewhat odd to say the least. The history of the study of religion, I suggest however, forces us both to the admission and to the question. 1 The Place of ‘Theory’ in Religious Studies The place of theory in ‘religious studies’ has had a rather chequered history. Theory, it seems, lies at the centre of the formation of this so-called ‘new sci- ence’ in the form of what Eric Sharpe in his history of the ‘discipline’ refers to as the ‘Darwinian-Spencerian theory of evolution.’ In concluding a survey of the antecedents of ‘comparative religion’ (i.e. the ‘new science of religion’ of Max Müller) he writes: … with Comte, Darwin and Spencer we have come to the threshold of the hundred years of comparative religion which we are to survey. We have seen something of the variety of approaches to the religions of mankind which could be held before the coming of evolutionism: the Christian 1 My attention in this paper will be focused primarily on the emergence of the study of religion as an academic discipline (i.e., a ‘university subject’) with the rise of the ‘phenomenologists.’ The ‘phenomenologists,’ I would argue, constitute a dominant tradition in the history of the scholarly study of religion. -
Beyond the Principles of Bioethics: Facing the Consequences of Fundamental Moral Disagreement
DOI: http://dx.doi.org/10.5007/1677-2954.2012v11n1p13 BEYOND THE PRINCIPLES OF BIOETHICS: FACING THE CONSEQUENCES OF FUNDAMENTAL MORAL DISAGREEMENT H. TRISTRAM ENGELHARDT (Rice Universtiy / USA) ABSTRACT Given intractable secular moral pluralism, the force and significance of the four principles (autonomy, beneficence, non-maleficence, and justice) of Tom Beauchamp and James Childress must be critically re-considered. This essay examines the history of the articulation of these four principles of bioethics, showing why initially there was an illusion of a common morality that led many to hold that the principles could give guidance across cultures. But there is no one sense of the content or the theoretical justification of these principles. In addition, a wide range of secular moral and bioethical choices has been demoralized into lifestyle choices; the force of the secular moral point of view has also been deflated, thus compounding moral pluralism. It is the political generation of the principles that provides a common morality in the sense of an established morality. The principles are best understood as embedded not in a common morality, sensu stricto, but in that morality that is established at law and public policy in a particular polity. Although moral pluralism is substantive and intractable at the level of moral content, in a particular polity a particular morality and a particular bioethics can be established, regarding which health care ethics consultants can be experts. Public morality and bioethics are at their roots a political reality. Keywords: Bioethics. Pluralism. Moral disagreement. Ethical particularism. RESUMO Dado o pluralismo moral secular intratável, a força e o significado dos quatro princípios (autonomia, beneficência, não maleficência e justiça) de Tom Beauchamp e James Childress precisam ser reconsiderados criticamente. -
Philosophy of Religion (HSA020N247H) | University of Roehampton
09/25/21 Philosophy of Religion (HSA020N247H) | University of Roehampton Philosophy of Religion (HSA020N247H) View Online (Module Validation) Philosophy of Religion How are we to approach the philosophy of religion? Is it more than the philosophy of God? and what, if anything, does it have to do with the various practical and moral issues which occupy us as human beings? We shall approach the subject in a manner which acknowledges the significance of these practical and methodological issues, and will consider questions such as the following. What is the relation between science and religion? Does it make sense to say that there is purpose in the natural world? How are we to understand the purpose of our human lives? What is the relation between spirituality and religion? Is God necessary for morality? What is religious experience? Is there anything problematic in the idea that we need to be saved? 121 items Key Texts (1 items) Philosophy of Religion: Towards a More Humane Approach - John Cottingham, 2014 Book | Essential Reading Topic 1: What is philosophy of religion? (7 items) See accompanying handouts for each lecture New models of religious understanding - 2018 Book | Essential Reading | The Introduction is helpful in this context. Philosophy of Religion: Towards a More Humane Approach - John Cottingham, 2014 Book | Essential Reading | ch 1, ‘Method’ Why Philosophy Matters for the Study of Religion--And Vice Versa - Thomas A. Lewis, 2017 Book | Essential Reading | Introduction and ch 1. What is philosophy of religion? - Charles Taliaferro, 2019 Book | Essential Reading | ch 1. 1/11 09/25/21 Philosophy of Religion (HSA020N247H) | University of Roehampton Prolegomena to a philosophy of religion - J.