scholarly journals Effective Altruism and Religion

2022 ◽  

A new movement is on the scene: effective altruism—the combination of love and efficiency, making the world a better place not just with a bleeding heart and empathy but with a radical focus on reason and evidence and never losing sight of the goal of maximal impact. Its adherents typically stem from strongly secular environments such as elite philosophy departments or Silicon Valley. So far, a religious perspective on this movement has been lacking. What can people of faith learn from effective altruism, how can they contribute, and what must they criticise? This volume offers a first examination of these questions, providing both a Buddhist and an Orthodox Jewish perspective on them, in addition to various Christian contributions. With contributions by Calvin Baker, Lara Buchak, Mara-Daria Cojocaru, Stefan Höschele, Markus Huppenbauer, Robert MacSwain, David Manheim, Kathryn Muyskens, Stefan Riedener, Dominic Roser and Jakub Synowiec.

The effective altruism movement consists of a growing global community of people who organize significant parts of their lives around two key ideas, represented in its name. Altruism: If we use a significant portion of the resources in our possession—whether money, time, or talents—with a view to helping others, we can improve the world considerably. Effectiveness: When we do put such resources to altruistic use, it is crucial to focus on how much good this or that intervention is reasonably expected to do per unit of resource expended (for example, per dollar donated). While global poverty is a widely used case study in introducing and motivating effective altruism, if the ultimate aim is to do the most good one can with the resources expended, it is far from obvious that global poverty alleviation is highest priority cause area. In addition to ranking possible poverty-alleviation interventions against one another, we can also try to rank interventions aimed at very different types of outcome against one another. This includes, for example, interventions focusing on animal welfare or future generations. The scale and organization of the effective altruism movement encourage careful dialogue on questions that have perhaps long been there, throwing them into new and sharper relief, and giving rise to previously unnoticed questions. In the present volume, the first of its kind, a group of internationally recognized philosophers, economists, and political theorists contribute in-depth explorations of issues that arise once one takes seriously the twin ideas of altruistic commitment and effectiveness.


2021 ◽  
Vol 22 (2) ◽  
pp. 112-130
Author(s):  
Eugenia Siapera ◽  
Paloma Viejo-Otero

This article is concerned with identifying the ideological and techno-material parameters that inform Facebook’s approach to racism and racist contents. The analysis aims to contribute to studies of digital racism by showing Facebook’s ideological position on racism and identifying its implications. To understand Facebook’s approach to racism, the article deconstructs its governance structures, locating racism as a sub-category of hate speech. The key findings show that Facebook adopts a post-racial, race-blind approach that does not consider history and material differences, while its main focus is on enforcement, data, and efficiency. In making sense of these findings, we argue that Facebook’s content governance turns hate speech from a question of ethics, politics, and justice into a technical and logistical problem. Secondly, it socializes users into developing behaviors/contents that adapt to race-blindness, leading to the circulation of a kind of flexible racism. Finally, it spreads this approach from Silicon Valley to the rest of the world.


2020 ◽  
Author(s):  
Ben Little ◽  
Alison Winch

Our case study looks at the events surrounding the sacking ofGoogle engineer James Damore who was fired for authoring a memo which stated that women are biologically less suited to high-stress, high-status technical employment than men. Damore, asserting that his document ‘was absolutely consistent with what he’d seen online’, instantly became an ambivalent hero of the alt-right. Like the men who own and run the companies of Silicon Valley, the software engineer subscribes to the idea that the world can be understood and altered through the rigorous application of the scientific method. And as he draws on bodies of knowledge from evolutionary psychology and mathematical biology, we see how the core belief structures of Silicon Valley, when transferred from the technical to the cultural and social domain, can reproduce the sort of misogynistic ‘rationalism’ that fuels the alt-right. We argue that Damore’s memo is in line with Google’s ideology of ‘dataism’: that is the belief that the world can be reduced to decontextualised information and subject to quantifiable logics.Through its use of dataism, the memo reveals much about the similarities and continuities between Damore, the ideas laid out n his memo, and Google itself. Rather than being in opposition, these two entities are jostling for a place in the patriarchal structures of a new form of capitalism.


rahatulquloob ◽  
2019 ◽  
Vol 3 (2(2)) ◽  
pp. 20-30
Author(s):  
Muhammad Zulqarnain ◽  
Dr Ashraf Abdul Rafi

The science of Islamic belief"علم العقيدة"had been considered most valuable discipline among other disciplines of knowledge as it played an important, rather pivotal role in the practical life. This academic work was designed to investigate the contemporary forms of Polytheism and their impact upon practical life. Qualitative and descriptive research methodology was used for the collection and analysis of data. The research had particularly addressed the four major aspects of of the topic: Firstly: Meanings and historical development of Polytheism, Secondly: Effects of Polytheism upon practical life, Thirdly: Analysis of Polyth-eism in the light of Quran and Sunnah, and Finally Contemporary forms of Polytheism from World and Religious perspective. The review of literature disclosed that Polytheism had been considered worst doctrine among different systems of belief as Allah Almighty would never forgive those who possess this doctrine. Historically, it gradually developed in Islamic and Un-Islamic countr-ies, produced harmful effects on practical life, affected world as well as religious life of people. Unfortunately, it is still spreading in various forms in the world. It is therefore responsiblitiey of religious scholars to encounter it by spreading the teachings of Quran and Sunnah so that people can get rid of curse.


2019 ◽  
Vol 26 (2) ◽  
Author(s):  
Abdallah Abdallah

In the last two decades, violent extremism has become the center of attention for the world. The 9/11 attack in New York which devastated the World Trade Center (WTC) twin towers were a “big bang” for the violence phenomena triggered by the existence of radical religious ideas. The tragedy carried out by the al-Qaeda extremist group triggered tension in many countries which at some level it gave birth to the symptoms of a so-called called “Islamophobia”—a religious perspective that sees Islam as the estuary of violence. That dark event, then, has signaled a new chapter in the portrait of global diversity.Since then, violent extremism phenomena have been increasingly affecting the Southeast Asian region. Bali Bombing I (2002), Bali Bombing II (2005), attacks on the Ahmadiya group in Cikeusik, Banten (2011), Sunni conflicts with Shia community in Sampang, Madura (2013), burning of churches in Singkil, Aceh and burning of mosques in Tolikara, Papua (2015), the bombing on Thamrin Street, Jakarta (2016) and the suicide bombings in three churches in Surabaya (2018) have shown us that violent extremism was a bitter experience for Indonesia. This gives a gloomy representation for the essence of religious understanding that rests on the idea of raḥmatan li al-‘ālamīn—becoming a blessing for the entire universe. Also, the phenomena have alarmed us to be cautious and worry about threats on Indonesianism that upholds diversity.


AL-TIJARY ◽  
2019 ◽  
Vol 4 (2) ◽  
pp. 125-138
Author(s):  
Moh. Musfiq Arifqi

The main problem of economic development such as poverty, unemployment, asymmetry of economic among individuals could not be removed succecfully in Indonesia. One of the reasons is caused with unreadable other variables such as social law, politics, culture and so on. The size of the success Islamic economic growth is not measured only from the material achievement perspective or the results of quantity, but also from the improving religious perspective, social and society life. The motodology of this research is library research. To get more information, the reference is taken from some book that have relation with the topic. The result is that Ibn Khaldun’s thought is referring to the term "umran al-alam" or prospering the world. It is formed from three components, namely; history (tarikh), cooperation among society (al-ijtima 'al-insani) and the universe (al-kawn). Ibnu Khaldun offered the concept of Islamic economic development: First, the contribution of humans (ar-Rijal). Second, the contribution of development (al-Imarah), Third, the contribution of institutions and government. Fourth, the contribution of wealth (al-mal). Umer Chapra believed that the means of quittable development requires "efficiency" and "equalization" of the use of all resources, both "efficiency" and "justice" cannot be applied or actualized without the supporting with moral dimensions in economic activities. Umer Chapra's thoughts are following: First, Efficiency, justice and morality. Second, the contributions of the state. Two thoughts on Islamic economic development below are known that the concept of Islamic economic development does not only measure the level of welfare in the world, but also the more important is how to prosper in the hereafter. The built concept of the two thinkers is directed more to the concept of empowerment or empowering natural resources efficiently and equitably by the role upholding ethical values and social justice.


Author(s):  
David B. Audretsch

Abstract The Silicon Valley model of entrepreneurship has captured the imagination of the public, the attention of the public policy community throughout the world who want to emulate it, and the focus of scholars seeking to understand it. Entrepreneurship has enabled the Silicon Valley region to harness the opportunities afforded by globalization rather than succumbing as a victim. The purpose of this paper is to suggest that there are limits to the Silicon Valley model of entrepreneurship in addressing the most compelling contemporary economic and social problems and that a broader, more inclusive understanding of and approach to entrepreneurship might be more useful.


Author(s):  
Haim Belmaker ◽  
Rael Strous ◽  
Pesach Lichtenberg

Judaism was the first monotheist religion and has about 18 million adherents in the world today. This review covers the historical development of biblical Israelite religion in the ancient land of Israel beginning 1000 BCE and how it gradually developed into the very different rabbinical Judaism that exists today. While most Jews today are secular participants in Western democratic liberal cultures, Orthodox, and especially ultra-orthodox Jews are a rapidly growing minority with special needs for culturally sensitive psychiatry acceptable to their religious lifestyle and observance to the commandments. The traditional Jewish beliefs in a future Messiah is also a component of some manic states and the differential diagnosis between ‘religiosity’ and mental illness can be important in psychiatric settings with orthodox Jewish patients.


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