scholarly journals Purism

2020 ◽  
Vol 2 (2) ◽  
pp. 160-178
Author(s):  
Primus
Keyword(s):  
Religious Belief ◽  
Religious Freedom ◽  
Freedom Of Expression ◽  
A Priori ◽  
Religious Faith ◽  
Relative Power ◽  
A Posteriori ◽  
Absolute Power ◽  
Belief In God ◽  
Ontological Proof

Abstract This article presents an ontological proof that God is impossible. I define an ‘impossibility’ as a condition which is inconceivable due to its a priori characteristics (e.g. a ‘square circle’). Accordingly, said conditions will not ever become conceivable, as they could in instances of a posteriori inconceivability (e.g. the notion that someone could touch a star without being burned). As the basis of this argument, I refer to an a priori observation (Primus, 2019) regarding our inability to imagine inconsistency (difference) within any point of space. This observation renders the notion of absolute power to be inconceivable, a priori. I briefly discuss the moral implications of religious faith in the context of Purism: a moral rationalist paradigm. I conclude that whilst belief in God can be aesthetically expressed it should not be possessed as a material purpose, due to the illogicality of the latter category of belief and/or expression. With this article I provide conceptual delineation between harmless religious belief and expression—which, I argue, should be protected from persecution, as per any other artistic expression—and religious belief and expression which is materially harmful to society. Whilst I aim to protect religious freedom of expression on one hand, I duly aim to reduce instances of material faith in God(s) on the other. Finally, I aim to bring hope in the possibility for human salvation via technology—such that they should exist indefinitely as ‘demi-gods,’ defined by conditional, relative power over their environment.

scholarly journals Freedom of Expression, Secularism and Defamation of Religion: The Case of Charlie Hebdo

2019 ◽  
Vol 8 (10) ◽  
pp. 276
Author(s):  
Peonidis
Keyword(s):  
Religious Freedom ◽  
Freedom Of Expression ◽  
Terrorist Attack ◽  
Religious Faith ◽  
Prima Facie ◽  
Third Parties ◽  
Basic Rights ◽  
Legal Sanctions ◽  
Religious Criticism ◽  
Charlie Hebdo

I argue that under normal circumstances a state that is liberal and secular should not use its legal apparatus to suppress the publication of cartoons like those that triggered the deadly terrorist attack on the premises of Charlie Hebdo in 2015, if it is determined to abide by its core values. These values, which include religious neutrality, religious freedom, and unhindered freedom of criticism, imply that individual citizens are prima facie legally free to express their disapproval of particular religions or religious faith in general, through any non-violent means they consider appropriate, including parody and ridicule. This idea is open to various objections. Those focusing on the protection of religion as such can be easily dismissed, but the charge that defamation of religion causes offence to believers has to be taken seriously. Nevertheless, I defend the view that we need something stronger than taking offense to justifiably ban harsh religious criticism. In particular, I argue that, if the above sort of criticism prevents its recipients from exercising their basic rights or it incites third parties to engage in criminal activities against the above individuals, it should be subject to legal sanctions. However, this is not the case with the cartoons that appeared in Charlie Hebdo, since, as far as I can tell, no basic rights of French Muslims were violated, and no violent actions were committed against them as a result of their publication.

Religious Faith and Prometheus

Philosophy ◽  
1980 ◽  
Vol 55 (214) ◽  
pp. 497-507
Author(s):  
J. Kellenberger
Keyword(s):  
Religious Belief ◽  
Philosophy Of Religion ◽  
Affective Response ◽  
Religious Faith ◽  
Essential Dimension ◽  
Philosophical Approach ◽  
Form Of Life ◽  
Belief In God ◽  
Truth Claim ◽  
Recent Philosophy

Recent philosophy of religion, particularly neo-Wittgensteinian philosophy of religion, has reminded philosophers that there is more to religion than belief and, indeed, that there is more to religious belief than mere belief. D. Z. Phillips is among those who have made a contribution here. He has emphasized how religious belief is very different from the kind of belief that amounts to holding a hypothesis, even a God-hypothesis. However, perhaps because of his non-cognitivist tendencies, Phillips, unlike Kierkegaard to whom he often appeals, has failed to bring into relief another quintessential fact about belief in God, namely that it is for the believer an entered relationship with God. We do well to appreciate that belief in God is not identical with making a truth claim. But if the essential core of religious belief is construed as an attitudinal or affective response, as non-cognitivists tend to construe it, an important conceptual dimension of religious faith will all but be overlooked, as, paradoxically it seems it has been by the philosophical approach that strives to describe the religious ‘form of life’ in its own terms. In what follows I shall endeavour to bring into relief what I take to be an essential dimension of religious belief, one which presupposes that religious belief is an entered relationship for the believer. This I shall do by pursuing a contrast which, I think, at once clarifies and makes undeniable religious belief's essential nature as a relationship to God.

scholarly journals Konsep Umat Dalam Al-Quran : Menggali Nilai-Nilai Apriori Dan Aposteriori Sosial

2015 ◽  
Vol 1 (1) ◽  
pp. 71
Author(s):  
Ammar Fauzi
Keyword(s):  
Common Sense ◽  
Religious Belief ◽  
A Priori ◽  
A Posteriori ◽  
Lexical Meaning ◽  
Muslim People ◽  
The One ◽  
Islamic Faith ◽  
Bahasa Indonesia

<p><strong>Abstrak</strong></p><p>Although umat (<em>ummah</em>) has been standarized in the Indonesian vocabulary and will be easily found in the Qur’an, it seems that this term has not been commonly and uniquely emerging in the sociology and politics literatures in Bahasa Indonesia. As far as common sense and lexical meaning, the term of umat ordinarily connotes a kind of religious belief. However, how the concept of umat should be described in the view of the Quran? This paper examines that the islamic faith and thought could be an element that capture the diversity and differences of Muslim people into a core, i.e. the one umat (community) in its typical and complete sense encompassing a priori and a posteriori values.</p><p><strong><em>Keywords: </em></strong><em>umat, leader, individu, social, fitrah, self-knowing, a priori, a posteriori<strong> </strong></em></p><p> </p><p><strong>Abstrak</strong></p><p>Meskipun umat (<em>ummah</em>) telah terbakukan dalam Bahasa Indonesia dan akan dengan mudah dite-mukan dalam Al-Quran, tampaknya istilah ini belum secara umum dan unik muncul dalam literatur sosiologi dan politik Bahasa Indonesia. Sejauh pengertian umum dan makna leksikal, istilah umat biasanya berkonotasi dengan semacam keyakinan agama. Namun, bagaimana konsep umat itu sendiri dapat dijelaskan dalam pandangan Al-Quran? Makalah ini akan menimbang bagaimana keimanan dan pemikiran Islam bisa menjadi elemen yang merangkul keragaman dan perbedaan orang Muslim ke dalam satu inti, yaitu umat yang satu dalam artinya yang khas dan lengkap hingga meliputi nilai-nilai apriori dan aposteriori.</p><p><strong><em>Kata</em></strong><strong><em>-kata</em></strong><strong><em> </em></strong><strong><em>k</em></strong><strong><em>unci:</em></strong> <em>umat, pemimpin, individu, sosial, fitrah, mengenal-diri, apriori, aposteriori</em><strong><em></em></strong></p>

scholarly journals Konsep Umat Dalam Al-Quran : Menggali Nilai-Nilai Apriori Dan Aposteriori Sosial

2015 ◽  
Vol 1 (1) ◽  
pp. 71
Author(s):  
Ammar Fauzi
Keyword(s):  
Common Sense ◽  
Religious Belief ◽  
A Priori ◽  
A Posteriori ◽  
Lexical Meaning ◽  
Muslim People ◽  
The One ◽  
Islamic Faith ◽  
Bahasa Indonesia

<p><strong>Abstrak</strong></p><p>Although umat (<em>ummah</em>) has been standarized in the Indonesian vocabulary and will be easily found in the Qur’an, it seems that this term has not been commonly and uniquely emerging in the sociology and politics literatures in Bahasa Indonesia. As far as common sense and lexical meaning, the term of umat ordinarily connotes a kind of religious belief. However, how the concept of umat should be described in the view of the Quran? This paper examines that the islamic faith and thought could be an element that capture the diversity and differences of Muslim people into a core, i.e. the one umat (community) in its typical and complete sense encompassing a priori and a posteriori values.</p><p><strong><em>Keywords: </em></strong><em>umat, leader, individu, social, fitrah, self-knowing, a priori, a posteriori<strong> </strong></em></p><p> </p><p><strong>Abstrak</strong></p><p>Meskipun umat (<em>ummah</em>) telah terbakukan dalam Bahasa Indonesia dan akan dengan mudah dite-mukan dalam Al-Quran, tampaknya istilah ini belum secara umum dan unik muncul dalam literatur sosiologi dan politik Bahasa Indonesia. Sejauh pengertian umum dan makna leksikal, istilah umat biasanya berkonotasi dengan semacam keyakinan agama. Namun, bagaimana konsep umat itu sendiri dapat dijelaskan dalam pandangan Al-Quran? Makalah ini akan menimbang bagaimana keimanan dan pemikiran Islam bisa menjadi elemen yang merangkul keragaman dan perbedaan orang Muslim ke dalam satu inti, yaitu umat yang satu dalam artinya yang khas dan lengkap hingga meliputi nilai-nilai apriori dan aposteriori.</p><p><strong><em>Kata</em></strong><strong><em>-kata</em></strong><strong><em> </em></strong><strong><em>k</em></strong><strong><em>unci:</em></strong> <em>umat, pemimpin, individu, sosial, fitrah, mengenal-diri, apriori, aposteriori</em><strong><em></em></strong></p>

A priori/a posteriori

2017 ◽  
Author(s):  
Heinrich Schepers ◽  
Giorgio Tonelli ◽  
Rudolf Eisler
Keyword(s):  
A Priori ◽  
A Posteriori

INTERPRETATION OF THE RELIGIOUS FACTOR IN MODERN POLITICAL THEORIES

2020 ◽  
Vol 3 (1) ◽  
pp. 89-96
Author(s):  
Sayyora Saidova ◽  
Keyword(s):  
Middle East ◽  
North Africa ◽  
Religious Belief ◽  
Human Heart ◽  
Religious Faith ◽  
Religious Policy ◽  
The People ◽  
Political Theories ◽  
Religious Factor ◽  
Religious Aspect

In the Middle East, the processes for leadership among religious and democratic progress in North Africa require that the state pursue secular policy on a scientific and dialectical basis. Because religious beliefs have become so ingrained in secular life that it is difficult to separate them. Because in the traditions and customs of the people, in various ceremonies, there is a secular as well as a religious aspect. Even the former Soviet Constitution, based on atheism, could not separate them. Religious faith has lived in the human heart despite external prohibitions. National independence has given freedom to religious belief, which is now breathing freely in the barrel. The religious policy of our state strengthens and expands this process and guarantees it constitutionally.

A Critique of Modernist Synthesis in Islamic Thought

1994 ◽  
Vol 11 (4) ◽  
pp. 475-503
Author(s):  
Masudul Alum Choudhury
Keyword(s):  
Scientific Inquiry ◽  
A Priori ◽  
Scientific Investigation ◽  
Muslim World ◽  
A Posteriori ◽  
Islamic Thought ◽  
And Behavior ◽  
Muslim Scholars

Is it the realm of theoretical constructs or positive applications thatdefines the essence of scientific inquiry? Is there unison between thenormative and the positive, between the inductive and deductivecontents, between perception and reality, between the micro- andmacro-phenomena of reality as technically understood? In short, isthere a possibility for unification of knowledge in modernist epistemologicalcomprehension? Is knowledge perceived in conceptionand application as systemic dichotomy between the purely epistemic(in the metaphysically a priori sense) and the purely ontic (in thepurely positivistically a posteriori sense) at all a reflection of reality?Is knowledge possible in such a dichotomy or plurality?Answers to these foundational questions are primal in order tounderstand a critique of modernist synthesis in Islamic thought thathas been raging among Muslim scholars for some time now. Theconsequences emanating from the modernist approach underlie muchof the nature of development in methodology, thinking, institutions,and behavior in the Muslim world throughout its history. They arefound to pervade more intensively, I will argue here, as the consequenceof a taqlid of modernism among Islamic thinkers. I will thenargue that this debility has arisen not because of a comparativemodem scientific investigation, but due to a failure to fathom theuniqueness of a truly Qur'anic epistemological inquiry in the understandingof the nature of the Islamic socioscientific worldview ...

Qualifier la qualité des données localisées numériques des réseaux d’eau et d’assainissement

2019 ◽  
Vol 11 ◽  
pp. 51-64
Author(s):  
M. LE MOAL
Keyword(s):  
A Priori ◽  
A Posteriori ◽  
Systèmes D’Information Géographique ◽  
Systèmes D’Information

Les systèmes d’information géographique (SIG) sont devenus incontournables dans la gestion des réseaux d’eau et d’assainissement et leur efficacité repose en très grande partie sur la qualité des données exploitées. Parallèlement, les évolutions réglementaires et les pratiques des utilisateurs augmentant notamment les échanges d’informations renforcent le rôle central des données et de leur qualité. Si la plupart des solutions SIG du marché disposent de fonctions dédiées à la qualification de la qualité des données, elles procèdent de la traduction préalable de spécifications des données en règles informatiques avant de procéder aux tests qualitatifs. Cette approche chronophage requiert des compétences métier. Pour éviter ces contraintes, Axes Conseil a élaboré un procédé de contrôle des données SIG rapide et accessible à des acteurs métier de l’eau et de l’assainissement. Plutôt qu’une lourde approche de modélisation a priori, le principe est de générer un ensemble d’indicateurs explicites facilement exploitables a posteriori par les acteurs du métier. Cette approche offre une grande souplesse d’analyse et ne nécessite pas de compétences informatiques avancées.

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