On Failing to Resolve Theism-Versus-Atheism Empirically

1990 ◽  
Vol 26 (1) ◽  
pp. 91-102 ◽  
Author(s):  
David O'connor

At least since Hume's Dialogues Concerning Natural Religion, theism has been under indictment; indeed it has been on trial for its life. In part, this indictment is that the enormous quantity, variety, and distribution of evils evident in the natural world disconfirm the core beliefs of theism. Those core beliefs, I think, are the following pair: there exists a being at once omnipotent, omniscient, perfectly good, the worshipful creator of the universe (henceforth G); and G stands in a relation to the natural world which might be called one of moral responsibility (henceforth M). Obviously, theism says a lot more than the above, rather abrupt, conjunction; nevertheless, that conjunction constitutes its core.

Author(s):  
Erik J. Wielenberg

This chapter examines the question of whether key features expected from moral conduct, such as freedom, choice, agency, and responsibility, can sufficiently exist within the natural world as understood by science. A secular, naturalistic view of the universe excludes the existence of nonphysical souls standing outside of the physical universe yet able to causally influence it, and it excludes the existence of a nonphysical deity that could be responsible for human agency and responsibility. Absent those possibilities, this chapter considers the prospects for freedom in a naturalistic universe, together with the issue of what sort of freedom (if any) is required for agency and moral responsibility. Three models of naturalistic agency are explained and discussed: compatibilism, event-causal libertarianism, and agent-causal libertarianism.


Philosophies ◽  
2018 ◽  
Vol 3 (4) ◽  
pp. 30 ◽  
Author(s):  
Abir Igamberdiev

Relational ideas for our description of the natural world can be traced to the concept of Anaxagoras on the multiplicity of basic particles, later called “homoiomeroi” by Aristotle, that constitute the Universe and have the same nature as the whole world. Leibniz viewed the Universe as an infinite set of embodied logical essences called monads, which possess inner view, compute their own programs and perform mathematical transformations of their qualities, independently of all other monads. In this paradigm, space appears as a relational order of co-existences and time as a relational order of sequences. The relational paradigm was recognized in physics as a dependence of the spatiotemporal structure and its actualization on the observer. In the foundations of mathematics, the basic logical principles are united with the basic geometrical principles that are generic to the unfolding of internal logic. These principles appear as universal topological structures (“geometric atoms”) shaping the world. The decision-making system performs internal quantum reduction which is described by external observers via the probability function. In biology, individual systems operate as separate relational domains. The wave function superposition is restricted within a single domain and does not expand outside it, which corresponds to the statement of Leibniz that “monads have no windows”.


1975 ◽  
Vol 11 (1) ◽  
pp. 19-35 ◽  
Author(s):  
Charles Echelbarger

A recent paper, ‘Hume's Immanent God’, (in (I))* by George Nathan, contains an insightful interpretation of Hume's Dialogues Concerning Natural Religion (henceforth, briefly, D). Insight is no guarantee against error. I shall argue that Nathan's interpretation is mistaken, and then offer my own.Nathan observes that the general tendency in scholarship on D has been to focus on its sceptical side. He proposes to ‘bring out Hume's positive contribution’. Nathan's thesis, briefly, is that D best supports a modestly theistic interpretation according to which God is the ultimate cause of order in the universe.


2017 ◽  
Vol 207 ◽  
pp. 121-127 ◽  
Author(s):  
Quincy J.J. Wong ◽  
Bree Gregory ◽  
Jonathan E. Gaston ◽  
Ronald M. Rapee ◽  
Judith K. Wilson ◽  
...  

2017 ◽  
Vol 1 (2) ◽  
pp. 171
Author(s):  
Zulkifli H. Achmad ◽  
Antariksa Sudikno ◽  
Agung Murti Nugroho

Title: Vertical and Horizontal Room Cosmology in Traditional House (Sa’o) Adat Saga Village, Ende Regency, Flores Cosmology is the science related to kemestaan (cosmos) in a concept of the relationship between the human world (micro-cosmos) and of the universe. Space in traditional house Saga has values and khasan interesting architecturally is examined. The influence of Ngga'e on the Du'a belief and traditional home space Saga interesting architecturally is identified. This study uses qualitative methods with an ethnographic approach that is description. The findings of this study is about the cosmology of the space on a traditional home. Cosmological view of space in traditional house Saga is distinguished into three parts namely is lewu, gara as one and mention the position of the human body parts. Cosmological view of space in traditional Indigenous Villages (Sa'o) Saga depicted horizontally with the mother lay. Nature of traditional house Saga is the core of fertility and birth. Being a mother is clearly visible on a carved door (pene ria) enter Sa'o believe carving the breasts of a woman who symbolizes the human life and a transverse under IE peneria koba leke symbolizing the human development. The position of the head of the mother at the lulu (the dugout), second legs on his back is to the fore in the tent (dugout or accepting guests), second hand mereba is at the right and left dhembi space, the womb or humanitarian space are at puse ndawa. Keywords: traditional house (sa'o), the indigenous village of saga, the cosmology of the vertical and horizontal spaces


2019 ◽  
Vol 41 (4) ◽  
pp. 409-414
Author(s):  
Tayse Conter de Moura ◽  
Julia Candia Donat ◽  
Thiago Loreto Garcia da Silva ◽  
Adriane Xavier Arteche ◽  
Carolina Saraiva de Macedo Lisboa ◽  
...  

Abstract Introduction Experiencing trauma may entail psychopathological consequences, but also changes considered to be positive (i.e., posttraumatic growth). For positive change to occur, an impact on the beliefs of individuals is required, which may be measured through the Core Beliefs Inventory (CBI). The objective of this study was to validate the Brazilian Portuguese version of the CBI. Methods A total of 248 university students (65.7% female) answered the following assessment instruments: sociodemographic data sheet, Posttraumatic Growth Inventory (PTGI), Posttraumatic Symptoms Checklist – Clinician Version (PCL-5) and the CBI. Psychometric properties of the CBI were assessed by conducting an exploratory factor analysis through a principal component analysis with varimax rotation. Internal consistency (Cronbach’s α) and convergent validity (Pearson correlation between instruments) were also investigated. Results The total scale showed adequate internal consistency (α = 0.83). A single factor solution explained 42.63% of the variance of the CBI. Significant correlations were found between CBI and PTGI, and between CBI and PCL-5. Conclusion The psychometric properties indicated adequate internal consistency and construct validity of the Brazilian Portuguese version of the CBI.


Humaniora ◽  
2012 ◽  
Vol 3 (1) ◽  
pp. 299
Author(s):  
Frederikus Fios

Fair punishment for a condemned has been long debated in the universe of discourse of law and global politics. The debate on the philosophical level was no less lively. Many schools of thought philosophy question, investigate, reflect and assess systematically the ideal model for the subject just punishment in violation of the law. One of the interesting and urgent legal thought Jeremy Bentham, a British philosopher renowned trying to provide a solution in the middle of the debate was the doctrine or theory of utilitarianism. The core idea is that the fair punishment should be a concern for happiness of a condemned itself, and not just for revenge. Bentham thought has relevance in several dimensions such as dimensions of humanism, moral and utility.  


Leonardo ◽  
2021 ◽  
Vol 54 (1) ◽  
pp. 71-78
Author(s):  
Elena Gubanova

In this article, the author presents some of her artworks in which she created artistic images and interpretations of time, space and light that define human life on Earth. In her multimedia installations of the last 10 years, her interest in the scientific study of the universe has been interwoven with her experience as the daughter of an astronomer. The author and her husband collaborate to express their thoughts on science and philosophy through a combination of art and engineering solutions and technologies.


With thirty-nine original chapters from internationally prominent scholars, The Oxford Handbook of Virginia Woolf is designed for post-secondary students, scholars, and common readers. Feminist to the core, each chapter offers an overview that is at once fresh and thoroughly grounded in prior scholarship. Six parts focus on Woolf’s life, her texts, her experiments, her as a professional, her contexts, and her afterlife. Opening chapters on Woolf’s life address the powerful influences of family, friends, and home. Part II on her works moves chronologically, emphasizing Woolf’s practice of writing essays and reviews alongside her fiction. Chapters on Woolf’s experimentalism pay special attention to the literariness of Woolf’s writing, with opportunity to trace its distinctive watermark while ‘Professions of Writing’, invites readers to consider how Woolf worked in cultural fields including and extending beyond the Hogarth Press and the Times Literary Supplement. Part V on ‘Contexts’ moves beyond writing to depict her engagement with the natural world as well as the political, artistic, and popular culture of her time. The final part, ‘Afterlives’, demonstrates the many ways Woolf’s reputation continues to grow. Of particular note, chapters explore three distinct Woolfian traditions in fiction: the novel of manners, magical realism, and the feminist novel.


2018 ◽  
pp. 187-232
Author(s):  
Alison E. Martin

This chapter is devoted to Humboldt’s last, great work Cosmos. This multi-volume ‘Sketch of a Physical Description of the World’ ranged encyclopaedically from the darkest corners of space to the smallest forms of terrestrial life, describing the larger systems at work in the natural world. But, as British reviewers were swift to query, where was God in Humboldt’s mapping of the universe? Appearing on the market in 1846, just a year after Robert Chambers’ controversial Vestiges of the Natural History of Creation, Humboldt’s Cosmos unavoidably underwent close scrutiny. Hitherto overlooked correspondence between Humboldt and Edward Sabine shows how the Sabines deliberately reoriented the second volume of the English translation for Longman/Murray explicitly to include references to the ‘Creator’ and thus restore Humboldt’s reputation. The fourth volume of the Longman edition on terrestrial magnetism – Edward Sabine’s specialism – included additions endorsed by Humboldt which made Sabine appear as co-writer alongside the great Prussian scientist, and Cosmos a more obviously ‘English’ product. Otté, who produced the rival translation for Bohn, was initially under pressure herself to generate ‘original’ work that differed from its rival, producing a version of a work that would remain central to scientific thought well up to the end of the nineteenth century.


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