scholarly journals Sider’s Puzzle and the Mormon Afterlife

2020 ◽  
Vol 8 ◽  
pp. 131-151
Author(s):  
Taylor-Grey Miller ◽  
Derek Haderlie
Keyword(s):  
Distributive Justice ◽  
Bodily Harm ◽  
Divine Justice ◽  
Alternative Version ◽  
Divine Judgment ◽  
The Face ◽  
Retributive Theory ◽  
Divine Punishment ◽  
Narrow Class

There is a puzzle about divine justice stemming from the fact that God seems required to judge on the basis of criteria that are vague. Justice is proportional, however, it seems God violates proportionality by sending those on the borderline of heaven to an eternity in hell. This is Ted Sider’s problem of Hell and Vagueness. On the face of things, this poses a challenge only to a narrow class of classical Christians, those that hold a retributive theory of divine punishment. We show that this puzzle can be extended to the picture of divine judgement and the afterlife found in Mormon theology. This is significant because at first glance, the Mormon picture of the afterlife looks like it fails to co-operate with Sider’s puzzle. In Mormon theology, there are not two afterlife states, but three: a low, a middle, and a high kingdom. There is no afterlife state quite like Hell, and the states that function similarly to Hell aren’t places of eternal suffering. We argue that appearances are misleading. While it may be true that no place in the Mormon afterlife is bad in the sense that its inhabitants suffer eternal bodily harm, it is true that many of the places in the Mormon afterlife are bad in the sense that their inhabitants lack access to significant goods. This allows Sider’s puzzle to re-engage as a puzzle about distributive Justice. After setting out this alternative version of the puzzle, we argue that Mormon theology has sufficient resources to reject proportionality as a constraint on divine judgment by adopting a nuanced version of universalism called escapism.

scholarly journals Acid attacks: Issues and Challenges

YMER Digital ◽  
2021 ◽  
Vol 20 (11) ◽  
pp. 382-387
Author(s):  
Mr. Kiran Ranganath Kale ◽  
Keyword(s):  
Civil Society ◽  
Family Conflict ◽  
The Body ◽  
Law Students ◽  
Human Beings ◽  
Bodily Harm ◽  
Social Activist ◽  
Acid Attack ◽  
The Face

cid attack is against the indivual but consequences are universal; hence I think it is one kind of deep rooted social evil. As a learner of law we all are well aware that crime is against world at large or against the society. Now this acid attacks demeans the society and humanity. It reflects crony of human beings which is always hidden and not apparent. Over the years the gravity of this heinous crime has centralized Research scholars, thinkers’ Social activist, Legislatures, law students’ judges as well to make out way to curb this paranoia. In A.K. Gopalan’s case Justice Patanjali shashtri said that “man is rational beings desires to do many things but in civil society his desires will have to be controlled with the exercise of sillier desires of other indivual.” And not pouring acid on him or her. Because the main reasons behind commission of this brutal act are unwarranted desires like rejection of love marriages not love but proposal of marriages, refusal of dowry, rejection of sexual demands, property dispute, family conflict, disputes of live-in relationships though desires of human beings cannot be legislated but behavior can be controlled by penalizing it. The acid attack is unpredicted and permeated violence against beauty and body of the person; this is the only attack which can be done against inherent things of the body rather than bodily harm to the person. Those beautiful things of the victims can be targeted which are impossible to digest to the acid throwers. Acid attack is not only crime but also brutal violence that shows the gravity of the act of the thrower. This leads several long term consequences like blindness, disfigurations of the face and body, having negative felling to live along with society. Hence this evil must be eradicated before it grows in civil society

Divine Punishment or Disease? Medieval and Early Modern Approaches to the 1518 Strasbourg Dancing Plague

2017 ◽  
Vol 35 (2) ◽  
pp. 149-164
Author(s):  
Lynneth J. Miller
Keyword(s):  
Early Modern ◽  
Early Modern Period ◽  
The Body ◽  
Modern Period ◽  
Divine Judgment ◽  
Divine Punishment ◽  
The Relationship ◽  
Insight Into

Using writings from observers of the 1518 Strasbourg dancing plague, this article explores the various understandings of dancing mania, disease, and divine judgment applied to the dancing plague's interpretation and treatment. It argues that the 1518 Strasbourg dancing plague reflects new currents of thought, but remains closely linked to medieval philosophies; it was an event trapped between medieval and modern ideologies and treated according to two very different systems of belief. Understanding the ways in which observers comprehended the dancing plague provides insight into the ways in which, during the early modern period, new perceptions of the relationship between humanity and the divine developed and older conceptions of the body and disease began to change, while at the same time, ideologies surrounding dance and its relationship to sinful behavior remained consistent.

scholarly journals Influence of religious leaders in the health-disease process

10.3823/2289 ◽  
2017 ◽  
Vol 10 ◽  
Author(s):  
Elton Lima Macêdo ◽  
Luciana Dantas Farias de Andrade ◽  
Samara Rayane Ferreira Azevêdo Martins ◽  
Maria Vitória De Souza Medeiros ◽  
Débora Thaise Freires de Brito ◽  
...  
Keyword(s):  
Disease Process ◽  
Dialectical Materialism ◽  
Negative Influence ◽  
Religious Leaders ◽  
High Complexity ◽  
Religious Influence ◽  
Unified Health System ◽  
Analysis Technique ◽  
Divine Justice ◽  
The Face

Introduction: Religion has helped the lower classes to raise the perspective of "divine justice" in the struggle for survival by allowing their believers to seek, in their practices, under the influence of religious leaders, the main guidelines to alleviate the suffering from the health-disease process. Objective: Unveil the limits and potentialities of religious leaders' influence on the health-disease process. Materials and Methods: Exploratory-type research, with a qualitative approach, based methodologically on the Historical Dialectical Materialism. For the data analysis, one used the discourse analysis technique proposed by Fiorin. Results: From the empirical universe, two analytical categories emerged: (1. Limits and possibilities of religious influence in relation to the health-disease process; 2. Vulnerabilities of the Unified Health System and the complementarity of religion: Interfaces of the health-disease process in postmodernity), in which religious practices, institutions and leaders express positively health care in the face of the disease process. However, the religious leader's power relations over the community and religious fanaticism make the search for religion to have a negative influence on people's health-disease process. Conclusion: Religious leaders encourage the complementarity between religion and medicine only at times when their believers need medium and high-complexity assistance, showing little attention to the preventive aspects of self-care, which reinforces the need to invest in new studies in the area.

Dante’s Inferno

2020 ◽  
pp. 330-351
Author(s):  
Jon Stewart
Keyword(s):  
Basic Principle ◽  
Divine Comedy ◽  
Mirror Image ◽  
Historical Background ◽  
Epic Tradition ◽  
Divine Justice ◽  
Divine Punishment

Chapter 13 presents Dante and his Divine Comedy by giving the historical background for his life. Dante is understood as following in the epic tradition of Homer and Virgil, from whom he draws extensively. Most importantly he uses Virgil as a kind of guide and mentor. A comparison is made between Dante’s account of hell and the different accounts of the Underworld in the pagan authors Homer and Dante. It is argued that Dante’s picture presents a more developed sense of subjectivity and individuality, which can be seen most readily in his elaborate system of punishments in the Inferno. This raises anew the question of divine justice which has been discussed in different contexts in the previous chapters. For Dante, the basic principle of divine punishment is referred to as “contrapasso,” which means something like “to suffer the opposite.” The idea implies that the punishment is conceived as the opposite or mirror image of the crime itself. It is thus intended as a natural inversion of the sin. Finally, an account is also given of the changed role of the hero Odysseus, who was hailed as great hero in the Homeric poems, but who here is reviled as a hardened sinner.

My Share Is Fair, So I Don’t Care

2012 ◽  
Vol 11 (1) ◽  
pp. 49-59 ◽  
Author(s):  
Jeroen Camps ◽  
Stijn Decoster ◽  
Jeroen Stouten
Keyword(s):  
Distributive Justice ◽  
Field Study ◽  
The Face ◽  
Scenario Study

In the present research we argue that despite leaders’ self-serving actions, followers can still perceive them as being fair and thus ethical. First, we developed a scale to capture followers’ perceptions of their leaders’ self-serving behavior. Second, in a field study we showed that even though leaders may act self-servingly, if employees perceive their own outcomes as fair (i.e., ethical), they will not see much harm in the leader’s behavior. Finally, in a third study (a scenario study) we replicated the findings of our second study and examined the process underlying the proposed relationships. More specifically, we revealed that people experience increased uncertainty in the face of a self-serving leader and that distributive justice helps them deal with the emotional consequences of these feelings of uncertainty. In sum, our findings indicate that people care less about a self-serving leader as long as their share is fair.

scholarly journals Opinion-related difficulties related to severe injuries of the facial and cerebral parts of the skull resulting from punching

2021 ◽  
Vol 71 (1-2) ◽  
pp. 1-30
Author(s):  
Piotr Tomasz Arkuszewski ◽  
Ewa Meissner ◽  
Małgorzata Zielińska ◽  
Piotr Hadrowicz
Keyword(s):  
Comparative Analysis ◽  
Bodily Harm ◽  
Severe Injuries ◽  
Grievous Bodily Harm ◽  
The Face ◽  
Facial Area ◽  
Similarities And Differences ◽  
Blood Aspiration ◽  
Legal Classification

Aim: Comparison of injuries to the facial and cerebral parts of the skull causing death and grievous bodily harm, resulting solely from punches to the facial area of the skull. Assessment and confrontation of both groups in terms of the final criminal-legal classification of the perpetrator’s acts. Review of reasons for court judgements with a focus on the subjective elements of the prohibited act. Attempt to verify the hypothesis assuming that death or grievous bodily harm can be caused by a single punch to the facial part of the skull. Material and methods: Final judgements passed by criminal divisions of common courts of law in cases where death or grievous bodily harm was caused by injuries to the facial and cerebral parts of the skull resulting solely from punches to the facial area of the skull. Assessment of individual cases within each group to determine similarities and differences. Comparative analysis of both groups. Results: The cause of death in cases involving injuries to the facial part of the skull was rapid suffocation following blood aspiration into the respiratory tract. However, the criminal-legal classification of the perpetrators’ actions in these cases was varied. In one case, death resulted from injuries to the cerebral part of the skull, which are extremely rare as a result of a punch to the facial area within the skull. Grievous bodily harm was due to the loss of vision in the eye, typically due to eyeball rupture. Conclusions: Even though the circumstances of the injuries were similar, different mechanisms were responsible for causing death and grievous bodily harm in the victims. The most severe consequences (death and grievous bodily harm) were not caused by injuries of the same type in any of the cases studied. A single punch to the facial part of the skull may be enough to lead to either grievous bodily harm or death, but the criminal-legal assessment of punching to the face can vary greatly.

scholarly journals Does luck egalitarianism lose its appeal in the face of genetic engineering?

Bioethica ◽  
2015 ◽  
Vol 1 (2) ◽  
pp. 11
Author(s):  
Areti Theophilopoulou (Αρετή Θεοφιλοπούλου)
Keyword(s):  
Public Policy ◽  
Genetic Engineering ◽  
Distributive Justice ◽  
Luck Egalitarianism ◽  
Liberal Societies ◽  
The Face ◽  
Genetic Interventions ◽  
Death Knell ◽  
Crucial Assumption

It has been suggested that the era of genetic interventions will sound the death knell for luck egalitarianism, as it will blur the line between chance and choice, on which theories of distributive justice often rest. By examining the threats posed to these theories, a crucial assumption is exposed; it is assumed that a commitment to the neutralisation of the effects of luck implies the endorsement of even the most morally controversial enhancements. In antithesis, I argue that an attractive theory of luck egalitarianism, Dworkinian liberal equality, enables us to deduce plausible implications for genetic engineering. By focusing on the abstract moral commitments at the heart of Dworkin’s theory, a twofold purpose is served. First, they reveal in what ways the criticisms misfire, thereby safeguarding luck egalitarianism. Second, Dworkinian luck egalitarianism is further strengthened, as it produces plausible guidelines for public policy on genetic engineering in liberal societies.

“Terrible Laughing God”: Challenging Divine Justice in African American Antilynching Plays, 1916–1945

2008 ◽  
Vol 18 (2) ◽  
pp. 177-214
Author(s):  
Craig Prentiss
Keyword(s):  
African American ◽  
American Culture ◽  
African American Culture ◽  
Time Period ◽  
Divine Justice ◽  
Theological Discourse ◽  
The Face ◽  
The Church ◽  
Vital Element

AbstractIn the early twentieth century, African Americans waged a propaganda war against the scourge of lynching. Theater was a vital element of this effort, and over two dozen plays were written with the intent of depicting the horror that accompanied these brutal acts of violence. These plays, though largely neglected by historians, have been studied as elements of an effort to promote antilynching legislation. Until now, however, their testimony to important religious currents in African American culture has been ignored. A closer look at these texts reveals them to be engaged in theological discourse that examines the role of God and the church in the face of evil. These plays reflect a burgeoning humanism in African American culture, particularly among the intelligentsia. By creating characters and constructing plot lines that explicitly challenged the goodness of God in light of African American suffering, or by exposing the hypocrisy and impotence of the church to bring about an end to violence and oppression, these playwrights were engaged in a form of vernacular theology. By observing their efforts, we add a fresh layer to our understanding of African American life during this time period.

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