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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"). -
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. -
Making History – Alex Callinicos
MAKING HISTORY HISTORICAL MATERIALISM BOOK SERIES Editorial board PAUL BLACKLEDGE, London - SEBASTIAN BUDGEN, London JIM KINCAID, Leeds - STATHIS KOUVELAKIS, Paris MARCEL VAN DER LINDEN, Amsterdam - CHINA MIÉVILLE, London WARREN MONTAG, Los Angeles - PAUL REYNOLDS, Lancashire TONY SMITH, Ames (IA) MAKING HISTORY Agency, Structure, and Change in Social Theory BY ALEX CALLINICOS BRILL LEIDEN • BOSTON 2004 This book is printed on acid-free paper. Library of Congress Cataloging-in-Publication Data Callinicos, Alex. Making history : agency, structure, and change in social theory / Alex Callinicos – 2nd ed. p. cm. — (Historical materialism book series, ISSN 1570-1522 ; 3) Includes bibliographical references and index. ISBN 90-04-13627-4 (alk. paper) 1. Agent (Philosophy) 2. Act (Philosophy) 3. Structuralism. 4. Historical materialism. 5. Revolutions—Philosophy. 6. Marx, Karl, 1818-1883. I. Title. II. Series. BD450.C23 2004 128’.4—dc22 2004045143 second revised edition ISSN 1570-1522 ISBN 90 04 13827 4 © Copyright 2004 by Koninklijke Brill NV, Leiden, The Netherlands All rights reserved. No part of this publication may be reproduced, translated, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without prior written permission from the publisher. Authorization to photocopy items for internal or personal use is granted by Koninklijke Brill provided that the appropriate fees are paid directly to The Copyright Clearance Center, 222 Rosewood Drive, Suite 910 Danvers, MA 01923, USA. Fees are subject to change. PRINTED IN THE NETHERLANDS To John and Aelda Callinicos This page intentionally left blank Contents Preface ............................................................................................................ ix Introduction to the Second Edition ............................................................ xiii Introduction ................................................................................................... -
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. -
TH-I 3-Jul-1985.Pdf
[38] JESUS IN THEOSOPHICAL HISTORY Some Theosophical leaders have taught that Jesus lived about 100 B.C., and that he was not crucified; they identify him with Jeschu Ben Pandera (the spelling varies, and will do so in this note) of Jewish tradition, who was stoned. This effectively undercuts orthodox Christianity - if there was no suffering “under Pontius Pilate”, then there was no conventional Atonement, and if the New Testament can be wrong on so important a matter as the date and manner of death of its main character then its reliability is low. The 100 B.C. theory (the precise date is sometimes given differently) was introduced by H.P. Blavatsky in “Isis Unveiled” Vol. 2 p. 201. She cites Eliphas Levi “La Science Des Esprits” (Paris, Germer Balliere, 1865, a publisher with offices in London and New York also.) Levi there printed the Jewish accounts. His book has not been translated, but it is in the S.P.R. Li- brary. Although she did not always commit herself to the theory, H.P.B. did endorse it in several places, notably in 1887 in two articles “The Esoteric Character of the Gospels” and her response in French to the Abbe Roca’s “Esotericism of Christian Dogma”. Both are in Collected Writings Vol. 8 - see especially pages, 189, 224, 380-2 and 460-1. Among scholars she cited Gerald Mas- sey in support, but added (p. 380) “Our Masters affirm the Statement.” The anti-Semitic writer Nesta H. Webster “Secret Societies and Subversive Movements” (London, 1928), quoting this same article asks “Who were the Masters whose authority Madame Blavatsky here invokes? Clearly not the Trans-Himalayan Brotherhood to whom she habitually refers by this term, and who can certainly not be suspected of affirming the authenticity of the Toldoth Yeshu. -
Original Monotheism: a Signal of Transcendence Challenging
Liberty University Original Monotheism: A Signal of Transcendence Challenging Naturalism and New Ageism A Thesis Project Report Submitted to the Faculty of the School of Divinity in Candidacy for the Degree of Doctor of Ministry Department of Christian Leadership and Church Ministries by Daniel R. Cote Lynchburg, Virginia April 5, 2020 Copyright © 2020 by Daniel R. Cote All Rights Reserved ii Liberty University School of Divinity Thesis Project Approval Sheet Dr. T. Michael Christ Adjunct Faculty School of Divinity Dr. Phil Gifford Adjunct Faculty School of Divinity iii THE DOCTOR OF MINISTRY THESIS PROJECT ABSTRACT Daniel R. Cote Liberty University School of Divinity, 2020 Mentor: Dr. T. Michael Christ Where once in America, belief in Christian theism was shared by a large majority of the population, over the last 70 years belief in Christian theism has significantly eroded. From 1948 to 2018, the percent of Americans identifying as Catholic or Christians dropped from 91 percent to 67 percent, with virtually all the drop coming from protestant denominations.1 Naturalism and new ageism increasingly provide alternative means for understanding existential reality without the moral imperatives and the belief in the divine associated with Christian theism. The ironic aspect of the shifting of worldviews underway in western culture is that it continues with little regard for strong evidence for the truth of Christian theism emerging from historical, cultural, and scientific research. One reality long overlooked in this regard is the research of Wilhelm Schmidt and others, which indicates that the earliest religion of humanity is monotheism. Original monotheism is a strong indicator of the existence of a transcendent God who revealed Himself as portrayed in Genesis 1-11, thus affirming the truth of essential elements of Christian theism and the falsity of naturalism and new ageism. -
Ontology of Monotheism Road Map to Reach the Ontom
Ontology of Monotheism Road map to reach the OntoM Bobiquins Estêvão de Mello1, Francisco A. Pereira Fialho2, José Leomar Todesco2 1Programa de Pós-Graduação em Engenharia e Gestão do Conhecimento (PPGEGC) 2Departamento de Engenharia do Conhecimento (dEGC) Universidade Federal de Santa Catarina (UFSC) – 88040-900, Florianópolis, SC, Brazil {estevaomello,fapfialho}@gmail.com, [email protected] Abstract. This paper reports my qualifying working stage PhD research project. Our target is to develop the Ontology of Monotheism, an ontology to join the fundamental texts of the major monotheistic religions. We will base our research on Philosophy and Linguistics theories to accomplish our aim with Knowledge Engineering tools. We expect to generate an ontology to enhance comprehension among people from these religious denominations. 1. Introduction In 1868, Allan Kardec (1804-1869), founder of Spiritism, published La Genèse, les miracles et les prédictions selon le spiritisme and pointed the Christian-Spiritist doctrine as the third grand revelation; Moses promulgated the first one, the law of Sinai registered on Torah, and the Gospel originated from the Christ as the second revelation [Kardec 2013a, chapter 1]. If this premise is true, there is a didactic-pedagogic connection between the Torah, the Holy Bible and the Spiritist Pentateuch, linking Judaism and Christianity, two of the most influent monotheistic religions nowadays. Following this further, I have deduced that if God is only One, Islam, the other influent monotheistic religion, can be connected in the same way: another revelation registered on the Quran. How can these foundational texts be studied and analyzed without religious biases? By means of Artificial Intelligence tools such as ontologies — this is our bet. -
The Origins of Religious Disbelief
This article appeared in a journal published by Elsevier. The attached copy is furnished to the author for internal non-commercial research and education use, including for instruction at the authors institution and sharing with colleagues. Other uses, including reproduction and distribution, or selling or licensing copies, or posting to personal, institutional or third party websites are prohibited. In most cases authors are permitted to post their version of the article (e.g. in Word or Tex form) to their personal website or institutional repository. Authors requiring further information regarding Elsevier’s archiving and manuscript policies are encouraged to visit: http://www.elsevier.com/copyright Review The origins of religious disbelief 1 2 Ara Norenzayan and Will M. Gervais 1 Department of Psychology, University of British Columbia, 2136 West Mall, Vancouver, BC V6T 1Z4, Canada 2 Department of Psychology, University of Kentucky, 201 Kastle Hall, Lexington, KY 40506, USA Although most people are religious, there are hundreds could current evolutionary and cognitive explanations of of millions of religious disbelievers in the world. What is religion accommodate and explain religious disbelief? Our religious disbelief and how does it arise? Recent devel- theoretical synthesis builds on current advances and high- opments in the scientific study of religious beliefs and lights several distinct but often converging mechanisms behaviors point to the conclusion that religious disbelief that promote religious disbelief. We argue that disbelief arises from multiple interacting pathways, traceable to arises from a combination of cognitive, motivational, and cognitive, motivational, and cultural learning mecha- cultural learning processes traceable to both the genetic nisms. -
Diversity Calendar
The University’s Calendar has been developed to celebrate the diverse nature of its community, promoting respect and understanding between different groups. “Diversity is the one true thing we all have in common. Celebrate it every day.” Author Unknown By understanding and embracing difference we can help to create an environment based on the principles of dignity, fairness, equality and respect. INTRODUCTION The University’s award winning diversity calendar is a practical we do not recognise that there are many more faiths equally resource that includes details of all the main religious festivals as important. We also recognise that a large proportion of our and major national and international days of celebration or University community may have no religion or belief. memorial. It can help us to ensure that meetings and events are not planned when key sections of the workforce, student We are continually trying to improve the information we provide, population or customer base may not be able to participate. therefore if you have any constructive feedback or suggestions, please don’t hesitate to contact us. We have focused on the six major world faiths currently represented within our community - Buddhism, Christianity, Thank you. Hinduism, Islam, Judaism and Sikhism. This does not mean NOMINATED CHARITY: GREATER MANCHESTER IMMIGRATION AID UNIT This year we asked people to nominate a charity for our Diversity Calendar. From all the entries chosen we have selected the Greater Manchester Immigration Aid Unit. This is a voluntary organisation committed to challenging inequality and promoting the rights of refugees, migrants and other minority communities within the region. -
Atheists and Cultural Mormons Promote a Naturalistic Humanism
Review of Books on the Book of Mormon 1989–2011 Volume 7 Number 1 Article 17 1995 Atheists and Cultural Mormons Promote a Naturalistic Humanism Louis Midgley Follow this and additional works at: https://scholarsarchive.byu.edu/msr BYU ScholarsArchive Citation Midgley, Louis (1995) "Atheists and Cultural Mormons Promote a Naturalistic Humanism," Review of Books on the Book of Mormon 1989–2011: Vol. 7 : No. 1 , Article 17. Available at: https://scholarsarchive.byu.edu/msr/vol7/iss1/17 This Review is brought to you for free and open access by the Journals at BYU ScholarsArchive. It has been accepted for inclusion in Review of Books on the Book of Mormon 1989–2011 by an authorized editor of BYU ScholarsArchive. For more information, please contact [email protected], [email protected]. Title Atheists and Cultural Mormons Promote a Naturalistic Humanism Author(s) Louis Midgley Reference Review of Books on the Book of Mormon 7/1 (1995): 229–97. ISSN 1050-7930 (print), 2168-3719 (online) Abstract Review of Religion, Feminism, and Freedom of Conscience: A Mormon/Humanist Dialogue (1994), edited by George D. Smith. George D. Smith, ed., Religion, Feminism, and Freedom of Conscience: A Mormon/Humanist Dia logu e. Buffalo, NY, and Salt Lake City, UT: Prometheus Books and Signature Books, 1994. xxiii + 162 pp. $29.95, hardback. xiii + 162 pp. $14.95, paperback. Atheists and Cultural Mormons Promote a Naturalistic Humanism Reviewed by Louis Midgley The humanist revolts against the dogmatisms of typical theism but does not admit the dogmatisms that plague his own system. Sterling M. McMurrinl Latter-day Saints may be unaware of the agenda of Prome theus Books. -
The Concept of Non-Duality in Śaṅkara and Cusanus
Comparative Philosophy Volume 12, No. 1 (2021): 98-110 Open Access / ISSN 2151-6014 / www.comparativephilosophy.org https://doi.org/10.31979/2151-6014(2021).120109 THE CONCEPT OF NON-DUALITY IN ŚAṄKARA AND CUSANUS JEROME KLOTZ ABSTRACT: When comparing diverse philosophical traditions, it becomes necessary to establish a common point of departure. This paper offers a comparative analysis of Advaita Vedānta Hinduism and esoteric Christianity, as represented by the two highly celebrated figures of Śaṅkara and Nicholas Cusanus, respectively. The common point of departure on which I base this comparison is the concept of “non-duality”—a concept that is fitting for at least two reasons. First, it is general enough to encompass both traditions, pervading the work of each figure, and thus allowing for a kind of “shared language.” Second, it is specific enough to identify a set of core and well-defined principles amenable to systematic study, chief among which are the notions of (1) the “Absolute” as an infinite unity that transcends all determinations (“no-thing”) and exceeds all oppositions (“not-other”), and (2) the world as an ontologically ambiguous “reflection” that simultaneously hides and manifests its meta- ontological Principle. In drawing these connections, I hope to show how the concept of non- duality provides the possibility for a mutual understanding among diverse traditions at the philosophical level. Keywords: Advaita Vedānta, metaphysics, mysticism, Nicholas Cusanus, non-duality, Śaṅkara 1. INTRODUCTION The concept of “non-duality” is not the exclusive possession of any one philosophical system. On the contrary, it can be found—mutatis mutandis—within religio- philosophical traditions the world over: from Philosophical Daoism, Mahāyāna Buddhism, and Advaita Vedānta Hinduism in the East, to Kabbalistic Judaism, esoteric Christianity, and mystical Islam in the West. -
Abington School District V. Schempp 3, 22, 67, 126
Index Abington School District v. Schempp 3, 22, Centerfor Inquiry59, 69, 71f.,75, 78f., 67,126 107,165, 261f.,273, 301, 307f.,314 accommodation 36, 105, 167f.,178f.,181, Chambers,Bette63, 70, 73f. 183, 186, 188, 191–194, 202, 205, 207, Christianity 3, 14f.,18, 20–22, 24, 27f., 215, 217,247 32, 35, 51,53, 96, 193, 217,240f.,263, Adler,Felix310 287,309f. AfricanAmerican 154, 308f. church and state 69, 99, 103, 107 f.,119f., American Association forthe Advancement of 126, 166, 180, 194, 202, 221, 224, 229, Atheism 16–19, 27,67 263, 303, 308, 312 American Atheists 4, 19, 22f.,59f., 63f., churches 8, 16, 24, 28, 40, 74,104,107, 66–69, 76–79, 81, 106, 165f.,177,224, 120,123f.,127,157,228, 230, 257,260, 232, 235, 246, 263, 293, 301, 303, 308 265f.,268, 309, 312 American Civil Liberties Union 1, 224 Comte, Auguste36f., 43, 311 American Ethical Union 64, 81, 310 confrontation 50, 103, 105f.,143, 167,179, American HumanistAssociation 15, 23, 28, 183, 247 63–73, 76–79, 81, 107,261, 301, 303, congregations 8, 28, 66, 124, 128, 152– 308 160, 162–164, 168, 171, 173, 192, 263, American Religious IdentificationSurvey 309–312 216, 301, 311 Council for Secular Humanism 59f.,63f., American Secular Census 196, 209–214, 69, 71f.,76–79, 81, 303, 308 216 apatheism 97,303 Darwin Day 242 Arisian, Khoren 274 deism106 AsianAmerican 309 democracy 16, 105, 282 Atheist AllianceInternational 224 De Tocqueville, Alexis307 Atheist AllianceofAmerica64, 102f.,105, Dewey,John 22, 24, 66, 303, 312 107f.,224 diversity 7f., 48, 62, 82, 89, 97,99, 109, AtlantaFreethoughtSociety 225, 230,232, 118, 129, 167f.,204,215, 226f.,233, 242, 246 255, 265, 279, 303, 308, 313 Doer,Edd 63, 81 Barker, Dan 63, 69 donations 69, 80,124 Bentham, Jeremy 313 DuBois, W.E.B.