God, The Meaning of Life, and Meaningful Lives

2021 ◽  
Vol 90 ◽  
pp. 125-145
Author(s):  
Daniel J Hill

AbstractIn my 2002 piece ‘The Meaning of Life’ I argued that Life, meaning the sum of the lives of all living things, had a meaning if and only if it had been purposefully brought about by a designer or creator. Michael Hauskeller has recently criticized this argument, responding that this sense of ‘meaning’ is not the one in view when we are discussing ‘the meaning of life’. In this piece I respond to Hauskeller's argument, and, while I stand by my 2002 argument in terms of one meaning of ‘meaning’, I admit that it does not apply to the different question of what makes a life meaningful. I assert that glorifying God is the activity that contributes the most meaningfulness to a life, though I deny that this is the only activity that can contribute meaningfulness to a life. This makes me, in terms due to Thaddeus Metz, a moderate supernaturalist rather than an extreme supernaturalist. Despite this distinction, Metz has argued in this volume that moderate supernaturalism is vulnerable to the same objection as in his view defeats extreme supernaturalism, and I close by responding to this argument.

2020 ◽  
Vol 23 (4) ◽  
pp. 47-79
Author(s):  
Hyang-Sook Lee ◽  
Seung-An Jung

2006 ◽  
Vol 4 (1) ◽  
pp. 121-133
Author(s):  
Karol Bujnowski

Nowadays more often people are asking about the meaning of life. It is a fundamental question that every human being faces. Man is asking whether life is worth living, what to do to make our life meaningful?A human being, among many needs, has the need for discovering the sense of life, the need comes from the very core of human existence as placed in time and connected with the phenomenon of passing away. Discovering the sense of life leads to the experience of happiness, joy, and to inner life lived much more to the full. Showing the meaning of life and helping to find that meaning are very important functions of religion. Due to it, a man is able to live one’s life, ambitions, goals, joyful moments as well as his or her suffering in the light of deeper understanding. Religion is the one that can often bring the richest and deepest answers to the question of the two meanings: the meaning of life and the world.


2020 ◽  
Vol 6 (1) ◽  
pp. 42-47
Author(s):  
Vivik Shofiah ◽  
Khairunnas Rajab

Religious values need are very imporant for convicts at LPKA Class two Pekanbaru. Religion is an obvious influenced source in issuing the meaning of life to convicts. The research objective is to know how far the influence of gratefulness training in improving life meaning of convicts at LPKA class two Pekanbaru is.The researcher used experiment approaching pre and post-test control group designwith 23 control groupsand 23 treatment groups,anddata analysis independent sample t-test was obtained score  t= 6,894 (p<0,01). Average score from treatment group are higher  (23,057) than control group average (15,6). It shows that life meaning of convicts who get gratefulness training are higher than convicts who don’t join the training. With thus, it can be concluded that gratefulness training very influence significantly to the life meaning of convicts at LPKA class 2 Pekanbaru.


2021 ◽  
Vol 33 (10) ◽  
pp. 2251-2259
Author(s):  
Elizabeth Kuruvilla ◽  
C. Freeda Christy ◽  
A. Samson Nesaraj

Presently water pollution is the one of the major threats faced by living things all over the world. The main cause of water pollution is its effect on the life of aquatic animals. Organic, inorganic, microbial and other pollutants often mix with water bodies mainly due to human activities. Because of the presence of pollutants in water, the amount of dissolved oxygen level can be decreased which in turn affect the survival of aquatic life. The pollutant water may enter the agriculture fields and damage the plants extensively. The methods, such as, coagulation, adsorption, foam floating, electrodialysis, capacitive deionization, etc. are presently employed to treat the waste water. Among these methods, heterogeneous photocatalytic degradation is considered to be a good method because of its low cost and environmental friendliness. In this review, the decontamination of different kinds of organic, inorganic and microbial contaminants in water with different photocatalysts process is presented.


2003 ◽  
Vol 3 ◽  
pp. 1210-1229 ◽  
Author(s):  
Søren Ventegodt ◽  
Niels Jørgen Andersen ◽  
Joav Merrick

This paper presents a positive philosophy of life developed to support and inspire patients to take more responsibility for their own lives and to draw more efficiently on their known or hidden resources. The idea is that everybody can become wiser, use themselves better, and thus improve quality of life, subjective health, and the ability to function.To be responsible means to see yourself as the cause of your own existence and state of being. To be the one who forms your own life to your liking, so that others do not shape it in the way they prefer to see you. Seen this way, taking responsibility in practice is one of the most difficult things to do. One of the greatest and most difficult things to do in this context is to be able to love. To be the one who loves, instead of being the one who demands love, care, awareness, respect, and acceptance from somebody else.Since almost all of us have had parents who maybe loved us too little and mostly conditionally, we all harbor a deep yearning to be loved as we are, unconditionally. A lot of our energy is spent trying to find recognition and acceptance, more or less as we did as children from our parents, who created the framework and defined the rules of the game. But today, reality is different. We have grown up and now life is about shaping our own existence. So we must be the ones who love. This is what responsibility is all about. Taking responsibility is, quite literally, moving the barriers in our lives inside ourselves. Taking responsibility for life means that you are willing to see that the real barriers are not all these external ones, but something that can be found within yourself. Of course there is an outside world that cannot be easily shaped according to your dreams. But a responsible point of view is that although it is difficult, the problem is not impossible; it is your real challenge and task. If there is something you really want, you can achieve it, but whether it happens depends on your wholehearted, goal-oriented, and continuous attempts. This paper describes the philosophy about seizing the meaning of life and becoming well again, even when there is little time left.


1878 ◽  
Vol 26 (179-184) ◽  
pp. 353-356

While writing the paper which the Council of the Royal Society has recently done me the honour of accepting for the Philosophical Transactions, the abstract of a lecture delivered by Dr. Burdon Sanderson to the association of Medical Officers of Health was placed in my hands. The teem in which the author’s name is justly held will certainly give eight and currency to the views enunciated in this lecture. Speaking: ferments Dr. Sanderson says :—“ In defining the nature of fermentition we are in a dilemma, out of which there is no escape except by compromise. A. ferment is not an organism, because it has no structure. It is not a chemical body, because when it acts upon other bodies it maintains its own molecular integrity. On the whole, it resembles an organism such more than it resembles a chemical body, for its characteristic behaviour is such as, if it had a structure, would prove it to be living. Ten years ago the opponents of spontaneous generation were called Pansperusts, because it was supposed that in the so-called generation equivoca, in very case in which Bacteria appeared to spring out of nothing, the result as referable to the influence of unseen but actually existing germs. The assearches of the last few years have carried us beyond this stage. . . . the outer line of defence, represented by the aphoristic expression omne ivum ex ovo , has been for some time abandoned. The ground which the orthodox biologist holds now, as against the heterodox, is not that every bacterium must have been born of another Bacterium, but that every Bacterium must have been born of something which emanated from another bacterium, that something not being assumed to be endowed with structure in the morphological or anatomical sense, but only in the molecular chemical sense. It is admitted by all, even by Professor Tyndall, that, far as structure is concerned, the germinal or life-producing matter out which Bacteria originate exhibits no characters which, can be appreciated by the microscope; and other researches have proved that the Seminal matter is capable of resisting destructive influences, particularly those of high temperature, which are absolutely fatal to the Bacteria themselves. Germs have given place to things which are ultramicr scopical—to molecular aggregates—of which all we can say is, what we have already said about the ferments, that they occupy the border between living and non-living things.” As directed against “ germs ” the argument that the “ germinal matter is capable of resisting destructive influences which are fatal to the themselves, will, I think, be found on consideration to lack validity Nobody is better acquainted than Dr. Sanderson with the two forms under which the contagium of splenic fever appears. He knows that the one fugitive and readily destroyed, the other persistent and destroyed will difficulty. Now the recent researches of Koch, which have been verified by Cohn, prove conclusively that the difference here referred to is bast upon the fact that the fugitive contagium is the developed organism Bacillus anthracis, while the persistent contagium is the spore of tin organism. Dallinger’s excellent observations also establish a difference between the death-temperatures of monad germs and of adult monads while I need not do more than refer to the forthcoming Part of till Philosophical Transactions for illustrations of the extraordinary differences of the same nature which my recent researches have brought to light.


1990 ◽  
Vol 36 ◽  
pp. 241-272

The biographer, reflecting on the long and manifold life of the Showa Emperor, cannot but be struck by many contrasts. None, perhaps, is greater than that which distinguished the Scholar Emperor and Imperial Biologist, about whom this memoir is written, from His Imperial Majesty the Emperor and Statesman. Many short articles have appeared in illustration of his biological prowess (Egami 1989; Guillain 1989; Hamburger 1962; Kitamura 1988; Komai 1972; Reischauer 1975; Steam 1989; Taku 1972), and there is the early book by Hino (1931). The substantial biographies of the western press, however, treat it as if it had been a pastime (Haas 1975; Mosley 1966; Packard 1987; Sayle 1988; Takeda 1988). It was far more. No amateur could have encompassed and mastered the vast field of nature that he did and have risen to international authority. His enjoyment of biology not only provided comfort and relaxation, as others have remarked, but reflected his confidence in natural science as a means, so dear to his heart, of uniting all mankind. With much greater resources than others, he assembled a biological court of advisers in whom he had implicit trust, and became the first emperor to have devoted his spare time to science. Said to have entered this world alarmingly slight as an infant, he developed the physique and resolution to reign for 62 years, longer than any monarch in history, and he passed away still dwelling on that research. He wore two faces. There was the placid, impassionate, and, even, obedient leader in public regard, and there was the eager intent of the original investigator whether in the field or the laboratory, bent on discovery and understanding. A boy, raised strictly in the aura of the one divinely to ascend the Chrysanthemum Throne, found not respite so much as inspiration in studying the humblest orders of life. Surrounded with beauty and detesting conflict, he was led into the second and most frightful world war, to rescue his country, for the first time in its history, from shattering and abject defeat, by that very humility which his science had nurtured. A dual image has already been ascribed. Takeda compares an arrogant monarchy with the democratization of post-war and modem Japan. Others have contrasted the impassionate emperor with the endearing father who loved his children; and in both regards there is a profound chapter in one of the books of Elizabeth Vining (1970). Neither aspect, however, reveals the true personality which was manifested in that love of nature, respect for all living things, and confidence in the brotherhood of science. So far from being a side-issue, it is a cardinal consideration; it was the force that kept him going through troubled times. In the words of Professor Woodroofe, when we were conversing in Tokyo, Hirohito was a born naturalist who had to be the emperor. In the course of this memoir about one who was both botanist and zoologist, I have kept two questions in mind. What led the young Prince to biology and what was the scientific outcome? Perhaps, the nearest answers have already appeared in the charming reminiscences of Kanroji (1975), written at the age of 96 years after he had served the Imperial Court for 70 years. With Japanese text and splendid illustration, there are the book of the National Science Museum, Tokyo (Anonymous 1988) and those of the Asahi Publishing Company (Anonymous 1989 a ; Senzo 1989).


PMLA ◽  
1957 ◽  
Vol 72 (2) ◽  
pp. 13-22 ◽  
Author(s):  
Agnes E. Meyer

My Sense of gratitude—of indebtedness—has often propelled me into difficult situations but none more difficult than the one in which I find myself tonight. I accepted the invitation of your Executive Secretary, Mr. George Winchester Stone, Jr., to address this formidable assemblage because such knowledge of foreign languages as I possess has been and still is one of the most formative influences on my whole life and my concept of the meaning of life.


Etyka ◽  
1974 ◽  
Vol 13 ◽  
pp. 127-132
Author(s):  
Leonid Archangielski

In Soviet ethical literature, the study of the language of morals is denoted as “the study of ethical categories”. These categories include the concepts of good and evil, duty, conscience, dignity, happiness and meaning of life. The set of categories is open but these traditional categories will always constitute the core of the system of ethical concepts. Remarkable difficulties in interpreting the nature of ethical categories result from the fact that they develop on the borderland between two forms of social consciousness – morality and ethics conceived of as the science of morals. Thus, on the one hand, they are scientific notions, but, on the other, they retain the specific qualities of morality: prescriptivity, evaluativeness and evocativeness. While professing his allegiance to the programme of Marxist ethics as a science intended to develop a system of ethical categories the author points out the danger of overrating the role of the economic factor as this may lead to misapprehending the specific qualities of ethics.


2013 ◽  
pp. 115-142
Author(s):  
Martin F. Meyer

Biology is the most extensive field in the Corpus Aristotelicum. In his fundamental work De anima, Aristotle tries to fix the borders of this life science. The term ψυχή has a twofold explanatory status. On the one hand, ψυχή is understood as a principle of all living beings. On the other hand, it is understood as a cause of the fact that all living beings are alive. The paper is divided into three sections. (1) The first part shows why Aristotle discusses these issues in a work entitled Περὶ ψυχῆς. Since Pythagoras and Heraclitus, ψυχή was understood as a life principle: Pythagoras believed that men, animals and plants share the same nature: they are all ἔμψυχα and they are homogenous qua ψυχή. (2) The second part of this article deals with Aristotle’s definition of the soul in DA II: ψυχή is the principle of all living things. This establishes (i) the external criteria to divide living and non-living beings and (ii) the internal criteria to divide living beings. (3) The third part of this paper is concerned with the methodological consequences of this definition: the life functions (δυνάμεις τῆς ψυχῆς) are the central explanandum in Aristotle’s biology. De anima II defines such various life-functions as nourishment, sense-perception and locomotion. These capacities contour the main fields of the philosopher’s biological investigation. For Aristotle, the faculty of reproduction is a subtype of nourishment. Reproduction is the most important and most natural function of all living beings. Genetics is, therefore, the most important field in Aristotle’s biology.


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