Atheism and the Gift of Death
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Eternity and Immortality in Spinoza's Ethics
Midwest Studies in Philosophy, XXVI (2002) Eternity and Immortality in Spinoza’s Ethics STEVEN NADLER I Descartes famously prided himself on the felicitous consequences of his philoso- phy for religion. In particular, he believed that by so separating the mind from the corruptible body, his radical substance dualism offered the best possible defense of and explanation for the immortality of the soul. “Our natural knowledge tells us that the mind is distinct from the body, and that it is a substance...And this entitles us to conclude that the mind, insofar as it can be known by natural phi- losophy, is immortal.”1 Though he cannot with certainty rule out the possibility that God has miraculously endowed the soul with “such a nature that its duration will come to an end simultaneously with the end of the body,” nonetheless, because the soul (unlike the human body, which is merely a collection of material parts) is a substance in its own right, and is not subject to the kind of decomposition to which the body is subject, it is by its nature immortal. When the body dies, the soul—which was only temporarily united with it—is to enjoy a separate existence. By contrast, Spinoza’s views on the immortality of the soul—like his views on many issues—are, at least in the eyes of most readers, notoriously difficult to fathom. One prominent scholar, in what seems to be a cry of frustration after having wrestled with the relevant propositions in Part Five of Ethics,claims that this part of the work is an “unmitigated and seemingly unmotivated disaster.. -
Freedom of Religion on February 17, 2000, World Pantheist Movement Members Parts of the USA (Page 12)
THE QUARTERLY MAGAZINE OF THE WORLD PANTHEIST MOVEMENT pan ISSUE NUMBER 3 • SUMMER 2000 Freedom of religion On February 17, 2000, World Pantheist Movement members parts of the USA (page 12). from four countries gathered in Rome to commemorate the It’s important for us to re member that pantheists, martyrdom of Giordano Bruno (page 8). We came, not just humanists and atheists enjoy the same religious rights as because Bruno was a pantheist, but to celebrate the everyone else. The International Covenant on Civil and importance of freedom of religion and of ideas. Political Rights guarantees freedom of religion, worship, Freedom of religion is a recent gain in Western history, observance, practice and teaching, and bans any form of but history has shown that is critical not just for human coercion which would impair that freedom. The low-level liberty, but for progress in science, ethics and ways of life. pressure and discrimination which our members and other Repression has a longer history. The pagan Romans fed non-Christian minorities face in the Bible belt is a violation Christians to the lions. Christians, as soon as they achieved of rights – rights which the USA has recognized, promotes power, persecuted pagans. Throughout the dark ages, the abroad and should guarantee at home. Middle Ages and the Renaissance, heretics were tortured Those rights mean that we pantheists have a right to and burned, and to express atheism or pantheism meant have holidays for our special “sacred” days, such as the almost certain death. solstices and equinoxes. This grim repression took its toll, not just on religious We have the right to promote our views, and to educate thinking but on all thinking, writing and research. -
Is Islam a Religion of Peace?
LIBERTY UNIVERSITY SCHOOL OF DIVINITY Islamic Ethics: Is Islam a Religion of Peace? Submitted to ETS THES 690 Dissertation by Jasmine of Damascus April 18, 2017 Submitted Content Introduction ............................................................................................................................... 1 The Euthyphro Dilemma: An Objective Moral Standard .................................................. 1 The Euthyphro Dilemma of the 21st Century .............................................................. 2 Voluntarism Concerning the Good .............................................................. 3 Voluntarism According to the Right ............................................................ 4 Non-Voluntarism or the Guided Will Theory ............................................. 4 Distinction between Voluntarism and Extreme Voluntarism ...................................... 4 Allah: His Nature ................................................................................................................... 6 The Names of Allah .................................................................................................................. 7 Ad-Dar ........................................................................................................................ 7 Al-Mudil ...................................................................................................................... 7 Allah: His Commands ............................................................................................................ -
7. Fundamentalism
7. Fundamentalism Leah Renold We are at war, declares an article in the New York Times pub- lished shortly after the attacks on the World Trade Center.1 The author, Andrew Sullivan, argues that we are in a religious war, a war that threatens our very existence. Not only our lives, but also our souls are at stake. Who is the enemy? It is not Islam. It is a spe- cific form of Islam called fundamentalism. In his essay Sullivan argues that fundamentalism constitutes a large section of Islam. The article explains that fundamentalism has ancient roots and has attracted thousands of adherents for centuries from different religious faiths, including Christianity and Judaism. Sullivan’s essay in the New York Times is only one of many arti- cles and broadcasts in the U.S. media since the attacks on the World Trade Center that use “fundamentalism” as a category to describe those groups targeted as enemies of the American peo- ple. The term has been applied to the political and religious po- sitions of Osama bin Laden and the Taliban, as well as a signifi- cant portion of the world’s Muslims. “Islamic fundamentalism” has been used so frequently in the media since September 11 that publishers of history textbooks are now scrambling to revise their books to include discussions of the term. An article in the Wall Street Journal reports that in a rush to update textbooks, Pren- tice Hall, the publisher of The American Nation, the top-selling 94 Fundamentalism 95 U.S. history textbook for middle-school students, has begun to highlight the topic of Islamic fundamentalism, where previously the topic had not been included.2 When the term “fundamentalist” is used in the media in asso- ciation with Islam, it is rarely defined. -
Virtuous Life, Honored Afterlife and the Evolution of Confucianism
History in the Making Volume 10 Article 7 January 2017 Virtuous Life, Honored Afterlife and the Evolution of Confucianism Jasmyn Murrell CSUSB Follow this and additional works at: https://scholarworks.lib.csusb.edu/history-in-the-making Part of the Asian History Commons Recommended Citation Murrell, Jasmyn (2017) "Virtuous Life, Honored Afterlife and the Evolution of Confucianism," History in the Making: Vol. 10 , Article 7. Available at: https://scholarworks.lib.csusb.edu/history-in-the-making/vol10/iss1/7 This Article is brought to you for free and open access by the History at CSUSB ScholarWorks. It has been accepted for inclusion in History in the Making by an authorized editor of CSUSB ScholarWorks. For more information, please contact [email protected]. Jasmyn Murrell Virtuous Life, Honored Afterlife and the Evolution of Confucianism By Jasmyn Murrell Abstract: Confucius states that we must not focus on the afterlife, because we know so little of it, and we must focus on everyday life. However, Confucianism holds a philosophy of afterlife, even if it is not outright said or depicted. This paper will aim to prove just that. First, through Confucian ideals of being a dutiful person, to grant yourself an honored afterlife, and second, through how Confucianism influenced other religions such as Buddhism and Daoism, which will show a clear depiction of afterlife by considering death rituals, festivals, commune with ancestors, prayers, tomb decor, and the ideology of Confucianism, Daoism, and Buddhism – you will begin to see the depiction of afterlife within Confucianism. But also, you will get to see how Confucianism has evolved and took on traits of both Daoism and Buddhism, which in turn is called Neo-Confucianism. -
Analyzing Two Domains of Dionysus in Greek Polytheism
Philomathes Two Sides of the Dice: Analyzing Two Domains of Dionysus in Greek Polytheism T he study of religion in ancient Greece is complicated by the fact that, unlike modern world religions with ancient roots, there is no “holy doctrine” to which scholars can refer. Although they shared a complex pantheon of gods, ancient Greek city- states were never a unified political empire; instead of a globalized dogma, religion was localized within each polis, whose inhabitants developed their own unique variations on “Greek” religious rituals and beliefs.1 The multiplex natures of ancient Greek gods compounds the problem; it is a monumental task to study all aspects of all deities in the Greek world. As a result, scholarship often focuses solely on a single popular aspect or well-known cult of a god or goddess — such as Apollo Pythios of Delphi or Athena Parthenos of Athens, neglecting other facets of the gods’ cult and personality.2 Greek religion, 1 As Jon D. Mikalson states in Athenian Popular Religion (Chapel Hill, NC: University of North Carolina Press, 1983), 4, “In varying degrees Sparta, Corinth, Thebes, Athens and the other city-states differed from one another in political, social, and economic structure, and it is only reasonable to assume that they also differed in some extent in their religion … One should be wary of assuming that a religious belief or practice must have been current in all the city-states and among all Greek simply because it is attested for one city-state.” 2 Apollo is generally remembered as the god of prophecy because of his oracle and cult in Delphi. -
Beyond Death: Transition and the Afterlife
Beyond Death: Transition and the Afterlife Dr. Roger J. Woolger ‘He who dies before he dies, does not die when he dies’. Abraham of Santa Clara. ‘Zen has no other secrets than seriously thinking about birth and death’ Takeda Shingen ‘We are not dealing here with irreality. The mundus imaginalis is a world of autonomous forms and images...It is a perfectly real world preserving all the richness and diversity of the sensible world but in a spiritual state’. Henry Corbin By way of introduction I should say that I am a psychotherapist trained in Jungian psychoanalysis and various other modalities and that my current practice uses what is called ‘regression’ to early childhood, past life, inter-life and other transpersonal or ‘spiritual’ experiences. (In other contexts - see below - the word ‘regression’ can equally refer to what shamans call ‘journeying’) But I also hold degrees in the comparative phenomenology of religion, a subject that greatly illuminates the kind of areas that we are here today calling ‘beyond death’. Our starting point today has been the, by now, quite extensive documentation of so-called Near Death Experience (NDE); you have heard the detailed reports discussed by Dr. Fenwick’s and Dr. Powell’s reflections on similar experiences. It will already seem apparent that the scientific paradigm that seeks fully to explain such phenomena in materialistic terms is stretched beyond its limits. Not long ago, I saw a tape of a major British television program where a woman suffered a clinical NDE during an operation and reported, while ‘out of her body’ seeing an instrument in the operating room she could not possibly have seen while in her body and alive. -
The Afterlife: the Truth About Reincarnation and Resurrection
Grace Church of Napa Valley Pastor John Fernandez M28 adult Bible class The afterlife: The truth about Reincarnation and Resurrection. The belief of Reincarnation 1. The Pew Forum on Religion and Public Life (2009 survey) revealed 1/4 of Americans believe in reincarnation, including 24 percent of American Christians. About 1.5 billion believe it worldwide including 1 billion Hindus. 2. “Reincarnation” literally means, “entering the flesh again.” It asserts every person has an imperishable soul, which after death, migrates to a new body, which could be human or animal. The fate of every person in this life and in future lives is determined by the consequences of good or bad actions in the past or present (karma). 3. Summary of Reincarnation belief a. Monism: the universe and all in it are one. b. Pantheism: the universe is God. c. Heaven or Nirvana is complete oneness with the universe. Complete loss of self-identity and absorption into the cosmic force which results in bliss, peace and fulfillment. d. The eternality of souls. No new souls being created. e. The non-personal nature of souls. No real personal identity but a part of the cosmic life. f. The law of Karma - a person pays for evil in past lives with suffering in this life g. Recurring cycles of lives lead to unconscious fusion into the eternal life force; or ‘impersonal enlightenment’; peace, bliss, fulfillment h. Everything in the universe: Animals, insects, nature, humans are equal i. To help those suffering may hinder their Karma Biblical refutation of Reincarnation 1. The same body will be raised and joined to one’s soul after death. -
Life After Death and the Devastation of the Grave
Life After Death and the Devastation of the Grave Eric T. Olson In M. Martin and K. Augustine, eds., The Myth of Afterlife, Scarecrow Press 2014 abstract This paper--written for nonspecialist readers--asks whether life after death is in any sense possible given the apparent fact that after we die our remains decay to the point where only randomly scattered atoms remain. The paper argues that this is possible only if our remains are not in fact dispersed in this way, and discusses how that might be the case. 1. Life After Death One of the fundamental questions of human existence is whether there is life after death. If we had an oracle willing to answer just one philosophical question by saying “Yes” or “No,” this is the one that many of us would ask. Not being an oracle, I am unable to tell you whether there is an afterlife. But I can say something about whether there could be. Is it even possible? Or is the hope that we have life after death as vain as the hope that we might find the largest prime number? One way to think about whether there could be life after death is to ask what would have to be the case for us to have it. If it were possible, how might it be accomplished? Suppose you wanted to know whether it was possible for a human being to visit another galaxy and return to earth. In order to answer this question, you would need to know what such a journey would involve. -
Pantheism in American Popular Culture
CHAPTER 8 SIGNS OF EMERGING PANTHEISM WITHIN AMERICAN CULTURE Quantitative Signs of Pantheism on the Internet Still to be investigated is the extent to which pantheism is penetrating American culture. One way to obtain a quick quantitative snapshot of cultural penetration is by conducting internet searches of the key terms at issue in this study. Because Paganism, Pantheism, and Panentheism are terms that all have some understanding of the sacred in nature, these are the terms that I contrasted and studied. I undertook such a project on March 29, 2008, with the outcome listed in the following table: Search Results MySpace Facebook Yahoo Google Yahoo Search Google Search on 03- 29-08 Groups Groups (approx.) (approx.) Pantheism 1,990 34 348 16 1,600,000 520,000 Pantheist 1,820 25 237 19 754,000 338,000 Panentheism 250 3 144 18 274,000 94,400 Panentheist 131 2 7 1 49,600 16,300 Paganism 29,600 234 19,394 388 11,700,000 3,780,000 Pagan 130,000 1,039+ 11,580 480 60,100,000 25,400,000 The table demonstrates that the terms “paganism”/“pagan” are far more common by more than an order of magnitude than either “pantheism”/“pantheist” or “panentheism”/“panentheist.” Also, using MySpace and Facebook, I looked at the top results to determine the type of paganism that was being displayed. One site referred to “Scientific Paganism,” and defined it in a way consistent with what this investigation refers to as naturalistic pantheism. However, the overwhelming majority of pagan sites showed some references to “magic,” “Wicca,” “witches,” “goddesses,” “shamanism,” and had images of goddesses and/or the pagan pentagram on the sites. -
The Survival of Hindu Cremation Myths and Rituals
THE SURVIVAL OF HINDU CREMATION MYTHS AND RITUALS IN 21ST CENTURY PRACTICE: THREE CONTEMPORARY CASE STUDIES by Aditi G. Samarth APPROVED BY SUPERVISORY COMMITTEE: ___________________________________________ Dr. Thomas Riccio, Chair ___________________________________________ Dr. Richard Brettell, Co-Chair ___________________________________________ Dr. Melia Belli-Bose ___________________________________________ Dr. David A. Patterson ___________________________________________ Dr. Mark Rosen Copyright 2018 Aditi G. Samarth All Rights Reserved Dedicated to my parents, Charu and Girish Samarth, my husband, Raj Shimpi, my sons, Rishi Shimpi and Rishabh Shimpi, and my beloved dogs, Chowder, Haiku, Happy, and Maya for their loving support. THE SURVIVAL OF HINDU CREMATION MYTHS AND RITUALS IN 21ST CENTURY PRACTICE: THREE CONTEMPORARY CASE STUDIES by ADITI G. SAMARTH, BFA, MA DISSERTATION Presented to the Faculty of The University of Texas at Dallas in Partial Fulfillment of the Requirements for the Degree of DOCTOR OF PHILOSOPHY IN HUMANITIES THE UNIVERSITY OF TEXAS AT DALLAS May 2018 ACKNOWLEDGMENTS I thank members of Hindu communities across the globe, and specifically in Bali, Mauritius, and Dallas for sharing their knowledge of rituals and community. My deepest gratitude to Wayan at Villa Puri Ayu in Sanur, Bali, to Dr. Uma Bhowon and Professor Rajen Suntoo at the University of Mauritius, to Pandit Oumashanker, Pandita Barran, and Pandit Dhawdall in Mauritius, to Mr. Paresh Patel and Mr. Ashokbhai Patel at BAPS Temple in Irving, to Pandit Janakbhai Shukla and Pandit Harshvardhan Shukla at the DFW Hindu Ekta Mandir, and to Ms. Stephanie Hughes at Hughes Family Tribute Center in Dallas, for representing their varied communities in this scholarly endeavor, for lending voice to the Hindu community members they interface with in their personal, professional, and social spheres, and for enabling my research and documentation during a vulnerable rite of passage. -
From Thoughts About God … to the Afterlife
From Thoughts About God … To The Afterlife (part 2 of 8) Introduction From God … To The Afterlife Concepts of God … attributes and characteristics … are important in the development of thoughts on the afterlife in Judaism, Christianity, and Islam. The understanding of Divine justice and mercy … compassion and punishment … and how God balances and prioritizes these are instrumental in afterlife beliefs. From God … To The Afterlife We will explore the development of concepts of God in Judaism … Christianity … Islam … to better understand life-after-death reward and punishment in each of these belief systems. Issues: •Are our beliefs about the afterlife compatible with our understanding of God? •In Judaism … Christianity … Islam … developed beliefs established vastly different criteria for “eternal” reward or punishment. Can the God who “revealed” these criteria (in scripture) possibly be the “same God”? Part 1 Thoughts on God “gods” Judaism … Christianity … and Islam are spoken of as the three “Abrahamic” … monotheistic … faiths … But … Abraham (Abram) … came from Sumer (early 2 nd millennium BCE) … a polytheistic society where there were numerous gods. These gods had power … but they were not “almighty.” The gods were not necessarily moral … they lived their own lives … in relationship to one another … and had their own problems. The gods did not necessarily “care” for the people … but controlled certain aspects of people’s lives … rain … harvest ... The people wanted to placate the gods … keep them from becoming angry … This was usually done through rite and ritual … sacrifice. There was no love or personal relationship between the gods and mankind … just an understanding that the gods could make things harder for humans if they were not kept satisfied.