Pantheism in Science
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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. -
Jewish Teenagers' Syncretism
View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by UNL | Libraries University of Nebraska - Lincoln DigitalCommons@University of Nebraska - Lincoln Sociology Department, Faculty Publications Sociology, Department of 2010 Jewish Teenagers’ Syncretism Philip Schwadel University of Nebraska-Lincoln, [email protected] Follow this and additional works at: https://digitalcommons.unl.edu/sociologyfacpub Part of the Sociology Commons Schwadel, Philip, "Jewish Teenagers’ Syncretism" (2010). Sociology Department, Faculty Publications. 174. https://digitalcommons.unl.edu/sociologyfacpub/174 This Article is brought to you for free and open access by the Sociology, Department of at DigitalCommons@University of Nebraska - Lincoln. It has been accepted for inclusion in Sociology Department, Faculty Publications by an authorized administrator of DigitalCommons@University of Nebraska - Lincoln. Published in Review of Religious Research (2010) 51(3): 324-332. Copyright 2010, Springer. Used by permission. Jewish Teenagers’ Syncretism Philip Schwadel, Department of Sociology, University of Nebraska- Lincoln, Lincoln, Nebraska, USA; [email protected] With the rapid rise of Jewish interfaith marriage and the migration of Jews away from traditional Jewish neighborhoods, many Jewish teenagers in the U.S. have little interaction with other Jews and little exposure to the Jewish religion. Here I use National Study of Youth and Religion survey data to examine Jewish teenagers’ syncretism or acceptance of different religious forms. The results show that Jewish teens are more syncretic than oth- er teens, and that variations in religious activity, an emphasis on personal religiosity, and living in an interfaith home explain some of the difference in syncretism between Jew- ish and non-Jewish teens. -
Religion–State Relations
Religion–State Relations International IDEA Constitution-Building Primer 8 Religion–State Relations International IDEA Constitution-Building Primer 8 Dawood Ahmed © 2017 International Institute for Democracy and Electoral Assistance (International IDEA) Second edition First published in 2014 by International IDEA International IDEA publications are independent of specific national or political interests. Views expressed in this publication do not necessarily represent the views of International IDEA, its Board or its Council members. The electronic version of this publication is available under a Creative Commons Attribute-NonCommercial- ShareAlike 3.0 (CC BY-NC-SA 3.0) licence. You are free to copy, distribute and transmit the publication as well as to remix and adapt it, provided it is only for non-commercial purposes, that you appropriately attribute the publication, and that you distribute it under an identical licence. For more information on this licence visit the Creative Commons website: <http://creativecommons.org/licenses/by-nc-sa/3.0/> International IDEA Strömsborg SE–103 34 Stockholm Sweden Telephone: +46 8 698 37 00 Email: [email protected] Website: <http://www.idea.int> Cover design: International IDEA Cover illustration: © 123RF, <http://www.123rf.com> Produced using Booktype: <https://booktype.pro> ISBN: 978-91-7671-113-2 Contents 1. Introduction ............................................................................................................. 3 Advantages and risks ............................................................................................... -
Creationism Debunked by Science and Reason
Creationism Debunked by Science and Reason Dan Dana www.dandana.us/atheism Preface This text was initially prepared under the title "An Atheist Critique of Pandeism,” an invited chapter for Pandeism: An Anthology, (John Hunt Publishing, 2016). The critique applies equally to creationism in general, and is presented here for readers whose interests lie beyond pandeism. Pandeism posits a creator-deity that became the universe itself upon its creation. As such, it is perhaps the most elemental creationist theology, sidestepping anti-evolution, "intelligent design," and other post-creation arguments favoring religion. In debunking pandeism by means of recent findings in cosmology and astrophysics, this reader- friendly article for the intellectually curious non-scientist also effectively debunks all forms of theistic creationism. In doing so, it convincingly exposes the falseness of supernaturalism, regardless of which religion is its partner in delusion. An Atheist Critique of Pandeism A complete definition of pandeism may be found elsewhere in this anthology. For the purpose of this critique, I will use this definition from Wikipedia: The belief that a creator deity became the universe and ceased to exist as a separate and conscious entity.1 As such, pandeism is a presuppositional theory attempting to explain the beginning of existence, the presupposition being that existence had a beginning at all. Here, “existence” is differentiated from “the universe,” and the Big Bang is differentiated from “the beginning of existence,” as will be discussed below. My view that pandeism is an erroneous theory rests on three contentions, which I shall elaborate: 1. There is no evidence that a creator deity ever existed. -
Myths of Survival and Heritage in Incan Religion
Viva Los Incas: Myths of Survival and Heritage in Incan Religion Emily Scarbrough ___________________________________________________________ Religion has taken on many forms throughout history, each revealing much about those who believed in them. In the Incan empire, religion was embraced as an explanation for natural phenomena and the formation of society. Religion served an important purpose as it developed into a complex set of myths that governed the empire. Their polytheistic religion had several deities who controlled how the world functioned, with most important of these gods controlling the sun. Looking at the mythology that developed in the Incan empire reveals unrelenting dedication to surviving as individuals and as a united society. Incan mythology seems to enshrine, above all else, a belief in preservation; the mythology suggests a belief in preserving the societal hierarchy, livelihood, and the lineage of the Inca leader. Standing as the cornerstone of Incan religion was Inti, the sun god. As the expression of the sun and light, Inti was responsible for the success of the harvest season. The sun gave life to maize, potatoes, and quinoa, which in turn ensured a steady food supply. While he did not create the Incas, he ensured their livelihood. To thank Inti, temples of the sun were built, prayers spoke, and tribute paid through the sacrifice of crops, llamas, and, in extreme cases, young children.1 Inti was also the subject of the most important of the many Incan festivals, Inti Raymi. Despite centuries of Spanish influence, the festival is still celebrated in modern day Peru, as a reminder of their Incan heritage. -
Creationism Or Evolution
I CONVERSATIONS WITH CHARLES Creationism* or evolution: is there a valid distinction? Pressure to impose extreme philosophies seems to be I tried a different tack. ‘Many scientists argue that Clin Med increasing throughout the world, including in the so- the mechanisms that they observe, for example 2006;6:629–30 called liberal democracies. I raised one example with evolution, are so beautiful that they are sufficient in Charles and he likened it to another form of themselves to negate the need for a god.’ extremism that I had hardly recognised as such. ‘Is that not pantheism? This holds that creation ‘Charles, do you not think that those in America and creator are one and the same, which is in effect who advocate teaching creationism in primary their position: a position that many of them appear schools are arrogant in the extreme?’ to find emotionally as well as intellectually satisfying. Further, most monotheistic approaches ‘Yes, if the approach is absolute,’ he replied, adding, have a pantheistic element in suggesting that we see ‘but no more so than those who advocate the God in his creation and its beauty. So the two views teaching of absolute Darwinism in this country! may not be as different as the protagonists might One is fundamentalist Christianity and the other wish. Both accept the concept of beauty which fundamentalist pantheism, much as the surely is metaphysical!’ protagonists might not recognise or like the label.’ I turned to the creationists. ‘What are the major ‘But surely the first requires imposing one’s faith on problems for the other side?’ others and the second does not?’ ‘How does God who is outside this world intervene?’ ‘The difference is less than you suggest, Coe! If knowledge implies proof and belief acceptance of ‘Heaven only knows!’ the unprovable then the fundamentalists in both camps are depending on belief, or faith, and not on ‘An appropriate response, Coe! But, once again, just knowledge.’ because you cannot conceive how it happens, it does not mean it does not happen. -
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. -
Hinduism and Hindu Philosophy
Essays on Indian Philosophy UNIVE'aSITY OF HAWAII Uf,FU:{ Essays on Indian Philosophy SHRI KRISHNA SAKSENA UNIVERSITY OF HAWAII PRESS HONOLULU 1970 Library of Congress Catalog Card Number 78·114209 Standard Book Number 87022-726-2 Copyright © 1970 by University of Hawaii Press All Rights Reserved Printed in the United States of America Contents The Story of Indian Philosophy 3 Basic Tenets of Indian Philosophy 18 Testimony in Indian Philosophy 24 Hinduism 37 Hinduism and Hindu Philosophy 51 The Jain Religion 54 Some Riddles in the Behavior of Gods and Sages in the Epics and the Puranas 64 Autobiography of a Yogi 71 Jainism 73 Svapramanatva and Svapraka!;>atva: An Inconsistency in Kumarila's Philosophy 77 The Nature of Buddhi according to Sankhya-Yoga 82 The Individual in Social Thought and Practice in India 88 Professor Zaehner and the Comparison of Religions 102 A Comparison between the Eastern and Western Portraits of Man in Our Time 117 Acknowledgments The author wishes to make the following acknowledgments for permission to reprint previously published essays: "The Story of Indian Philosophy," in A History of Philosophical Systems. edited by Vergilius Ferm. New York:The Philosophical Library, 1950. "Basic Tenets of Indian Philosophy," previously published as "Are There Any Basic Tenets of Indian Philosophy?" in The Philosophical Quarterly. "Testimony in Indian Philosophy," previously published as "Authority in Indian Philosophy," in Ph ilosophyEast and West. vo!.l,no. 3 (October 1951). "Hinduism," in Studium Generale. no. 10 (1962). "The Jain Religion," previously published as "Jainism," in Religion in the Twentieth Century. edited by Vergilius Ferm. -
Mysticism and Mystical Experiences
1 Mysticism and Mystical Experiences The first issue is simply to identify what mysti cism is. The term derives from the Latin word “mysticus” and ultimately from the Greek “mustikos.”1 The Greek root muo“ ” means “to close or conceal” and hence “hidden.”2 The word came to mean “silent” or “secret,” i.e., doctrines and rituals that should not be revealed to the uninitiated. The adjec tive “mystical” entered the Christian lexicon in the second century when it was adapted by theolo- gians to refer, not to inexpressible experiences of God, but to the mystery of “the divine” in liturgical matters, such as the invisible God being present in sacraments and to the hidden meaning of scriptural passages, i.e., how Christ was actually being referred to in Old Testament passages ostensibly about other things. Thus, theologians spoke of mystical theology and the mystical meaning of the Bible. But at least after the third-century Egyptian theolo- gian Origen, “mystical” could also refer to a contemplative, direct appre- hension of God. The nouns “mystic” and “mysticism” were only invented in the seven teenth century when spirituality was becoming separated from general theology.3 In the modern era, mystical inter pretations of the Bible dropped away in favor of literal readings. At that time, modernity’s focus on the individual also arose. Religion began to become privatized in terms of the primacy of individuals, their beliefs, and their experiences rather than being seen in terms of rituals and institutions. “Religious experiences” also became a distinct category as scholars beginning in Germany tried, in light of science, to find a distinct experi ential element to religion. -
Vedic Brahmanism and Its Offshoots
Vedic Brahmanism and Its Offshoots Buddhism (Buddha) Followed by Hindūism (Kṛṣṇā) The religion of the Vedic period (also known as Vedism or Vedic Brahmanism or, in a context of Indian antiquity, simply Brahmanism[1]) is a historical predecessor of Hinduism.[2] Its liturgy is reflected in the Mantra portion of the four Vedas, which are compiled in Sanskrit. The religious practices centered on a clergy administering rites that often involved sacrifices. This mode of worship is largely unchanged today within Hinduism; however, only a small fraction of conservative Shrautins continue the tradition of oral recitation of hymns learned solely through the oral tradition. Texts dating to the Vedic period, composed in Vedic Sanskrit, are mainly the four Vedic Samhitas, but the Brahmanas, Aranyakas and some of the older Upanishads (Bṛhadāraṇyaka, Chāndogya, Jaiminiya Upanishad Brahmana) are also placed in this period. The Vedas record the liturgy connected with the rituals and sacrifices performed by the 16 or 17 shrauta priests and the purohitas. According to traditional views, the hymns of the Rigveda and other Vedic hymns were divinely revealed to the rishis, who were considered to be seers or "hearers" (shruti means "what is heard") of the Veda, rather than "authors". In addition the Vedas are said to be "apaurashaya", a Sanskrit word meaning uncreated by man and which further reveals their eternal non-changing status. The mode of worship was worship of the elements like fire and rivers, worship of heroic gods like Indra, chanting of hymns and performance of sacrifices. The priests performed the solemn rituals for the noblemen (Kshsatriya) and some wealthy Vaishyas. -
God Is Not a Person (An Argument Via Pantheism)
International Journal for Philosophy of Religion (2019) 85:281–296 https://doi.org/10.1007/s11153-018-9678-x ARTICLE God is not a person (an argument via pantheism) Simon Hewitt1 Received: 22 November 2017 / Accepted: 3 July 2018 / Published online: 6 July 2018 © The Author(s) 2018 Abstract This paper transforms a development of an argument against pantheism into an objection to the usual account of God within contemporary analytic philosophy (’Swinburnian theism’). A standard criticism of pantheism has it that pantheists cannot ofer a satisfactory account of God as personal. My paper will develop this criticism along two lines: frst, that personhood requires contentful mental states, which in turn necessitate the membership of a linguistic community, and second that personhood requires limitation within a wider context constitutive of the ’setting’ of the agent’s life. Pantheism can, I argue, satisfy neither criterion of personhood. At this point the tables are turned on the Swinburnian theist. If the pantheist cannot defend herself against the personhood-based attacks, neither can the Swinburnian, and for instructively parallel reasons: for neither doctrine is God in the material world; in the pantheist case God is identical with the world, in the Swinburnian case God transcends it. Either way both the pantheist and the Swinburnian are left with a dilemma: abandon divine personhood or modify the doctrine of God so as to block the move to personhood. Keywords Pantheism · Divine personhood · Apophaticism · Divine language Is God a person? Since the advent of philosophy of religion in the analytic tradi- tion the consensus of opinion has favoured answering this question in the afrma- tive (as we will see in due course). -
Mystical Experience, Religious Doctrine and Philosophical Analysis
2 [3 181- MYSTICAL EXPERIENCE, RELIGIOUS DOCTRINE ,AND PHILOSOPHICAL ANALYSIS P. C. Almond, M. A. (Lancast.er), B.D. (Hons) (London), Th. L. A thesis submitted for the degree of Doctor of Phi tosophy The Department of Philosophy The University of Adelaide De cember, 1978. ''i,\"6-¡'(,,r-í.¡r',,' ii t ti/'i I;t . i rt ¡t(¡ ' { TABLE OF CONTENTS P age III ACKNOWLEDGEMENTS.. ..... Vi INTRODUCTION: THE PROBLEM OF UNITY AND DIVER- SITY IN RELIGIONS I CHAPTER ONE : R. C. ZAEHNER: THE VARIITIES OF MYSTICAL EXPERIENCE 30 CHAPTER TWO : N. SMART: THE MYSTICAL, THE NUMINOUS AND RELIGIOUS TRADI- TIONS... 64 CHAPTER THREE: W. T. STACE: EXTROVERTIVE AND INTROVERTIVE MYSTICISM tlt CHAPTER FOUR: R. OTTO: THE MYSTICAL, THE NUMINOUS AND METAPHYS I CS 156 CHAPTER FIVE: A COMPARATIVE ANALYSIS 204 CHAPTER SIX : MYSTICAL EXPERIENCE AND ITS IN- TERPRETATION: AN ANALYSIS OF POSSIBLE MODELS. 213 CHAPTER SEVEN: THE VARIETIES OF MYSTICAL EX- PERIENCE: A PHILOSOPHICAL PROLEGOMENON 254 STLECT BIBLI OGRAPHY 295 SUMMA R Y The spiritual vacuum generated by the decline of t.he Christian world-view in the West has creaLed for Western man the opportunity of taking up any one of a variety of modes of spirituality. Religious diversity has become a fact in Western religious Iife. This increasj-ng pluralism has led to a real-isation of the philosophical problem in- herent in it, a probl-em crystallised in the so-called 'con- flicting truth cl-aimsr problem:- The different religions appear to make different and incompatible cl-aims about the nature of ultimate re afity, of divinity, ofl human nature , and cosmi c destiny .