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Religion and morality
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defining souls as distinct from bodies and minds that do not communicate through the channel of logic with evil but with evol. The 3rd order good of free will, I argue, is dualistic to the 3rd order evol of death. Death is an evol that the soul communicates healthy with the soul and unhealthy with the mind-body. Think about the time you lost a love one and questioned god, or your higher power, from an intellectual standpoint? You may have asked, why did god take your loved one? Logically god wont respond to you cries, for many have proclaimed that god, or your higher power, does not communicate with everyone in the same manner, and that manner does not involve immediate reciprocity.
The word ‘evol’ has not been defined as a word and thus does
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As Mackie has already argued the humans free will has created these levels of evils that are suppose to provide justification for evil, 1st order evil, second order good, 3rd order good. Let’s consider the 1st order evil of pain, which can be argued to be a mental faculty or a bodily faculty. However, given the definition of the body that I have provided pain is an embodied experience that responds bodily based upon attitudes it has as propositions concerning religious beliefs. Therefore the soul of an individual, separate from the body does not respond to the first order evil of pain because they communicate to two separate parts of a person. The second order good that is the better of the 1st order evil, in this instance pleasure, would be again an embodied process that is influenced from attitudes based upon propositions about religious beliefs. Consider the twenty-five year old who got into a bad car accident and experience the 1st order evil, that is also a natural evil, of pain and if wallowing in tears and anguish. The phenomenon of this embodiment is experienced through the corporeal part of the body that includes the mind and the physical body. Therefore, when there is an embodiment of pleasure the same will occur, there will be joy and happiness given the experience that is being embodied by the individual. What I am trying to show is that the faculties which all respond to reason are active during experiencing the types of evils that the corporeal parts of the mind communicate through. They are active because that girl has had a proposition, religious or non religious, that has manifested some sort of attitude that influenced the content of her belief of pain and pleasure. As an effect, at the time the twenty-five girl got into the car
“God whispers to us in our pleasures, speaks to us in our conscience, but shouts in our pains: It is His megaphone to rouse a deaf world” (Lewis, 1994, p. 91). Throughout history man has had to struggle with the problem of evil. It is one of the greatest problems of the world. Unquestionably, there is no greater challenge to man’s faith then the existence of evil and a suffering world. The problem can be stated simply: If God is an all-knowing and all-loving God, how can He allow evil? If God is so good, how can He allow such bad things to happen?Why does He allow bad things to happen to good people? These are fundamental questions that many Christians and non-Christians set out to answer.
In accordance with the prevailing assumption that there is something that is bad about death, Nagel argues that death is bad for the person who is dead. Nagel argues that death is an evil, not in and of itself, but by virtue of comparison. In contrast with intrinsically bad evils such as pain and even intrinsic goods such as life, death is an evil by virtue of opportunity costs—it is an evil in that it is the deprivation of life. Nagel emphasizes this distinction between intrinsic evils and comparative evils perhaps in anticipation of the objection that only things that give you unpleasant experiences can harm you. Nagel’s deprivation account of death inherently addresses the experientialist concern in the former half of the first objection by suggesting that it is the taking away of life that makes death evil. Nagel’s account suggests that the experientialists’ categorization of goods and evils are insufficient in accounting for other types of goods and evils, including comparative goods and evils such as “damage, deprivation and death” (page). Nagel emphasizes that there is nothing intrinsically bad about death because there is nothing evil about the state of being dead or nonexistent; rather, the evil of death lies in the counter-factuality of
Death as a weak entity that has no real power, because after we die, we
Evil is a metaphysical term used to describe the thoughts and actions of humans that are seen as morally wrong or ‘bad’. In extreme cases even a person can be labelled as overall evil, such as Adolf Hitler and Jeffrey Dahmer. Previously, it has been thought that a person has the ability to choose between being ‘good’ or ‘evil’ and that they simply make this decision based upon what pleases them. Recently, however, neuroscientists have shed some light upon the physical explanations of human thought and action. In this essay I argue that evil does not exist, and that actions and thoughts previously termed ‘evil’ are in fact malfunctions of the human brain.
souls: in short, behaving as if you were in Heaven, where there are no third-
For years a common area of discussion among thinkers and philosophers in regards to religious is that of the traditional idea of God. If the traditional idea of God is true then how can evil exist. The existence of evil challenges this idea because if God knows about the suffering and would stop it but can not stop it that would imply God is not omnipotent or all powerful. If God is able to stop the suffering and would want to but does not know about it that would imply God is not omniscient or all knowing. If God knows about the suffering and is able to stop it but does not wish to assuage the pain that
Through the course of these last few weeks, we as a class have discussed the Soul, both in concept, and as it applies in terms of our readings of The Phaedo and as a philosophical construct. But the questions involved in that: In the ideas of good, of living a ‘good’ life and getting ‘rid of the body and of their wickedness’, as ‘there is no escape from evil’, (Phaedo, 107c), in whether or not the soul is immortal, or if our bodies themselves get in the way of some higher form of knowledge, or even of the importance of philosophy itself are rather complex, simultaneously broad and specific, and more than a little messy. While I discuss these aspects, the singular question that I feel applies to this is, in a sort of nihilistic fashion, does
In Thomas Nagel’s “Death,” he questions whether death is a bad thing, if it is assumed that death is the permanent end of our existence. Besides addressing whether death is a bad thing, Nagel focuses on whether or not it is something that people should be fearful of. He also explores whether death is evil. Death is defined as permanent death, without any form of consciousness, while evil is defined as the deprivation of some quality or characteristic. In his conclusion, he reaffirms that conscious existence ends at death and that there is no subject to experience death and death ultimately deprives a person of life. Therefore, he states that Death actually deprives a person of conscious existence and the ability to experience. The ability to experience is open ended and future oriented. If a person cannot permanently experience in the future, it is a bad or an evil. A person is harmed by deprivation. Finally, he claims that death is an evil and a person is harmed even though the person does not experience the harm.
God is the source of evil. He created natural evil, and gave humans the ability to do moral evil by giving them a free will. However, had he not given people free will, then their actions would not be good or evil; nor could God reward or punish man for his actions since they had no choice in what to do. Therefore, by giving humans choice and free will, God allowed humanity to decide whether to reward themselves with temporary physical goods, and suffer in the long run from unhappiness, or forsake bodily pleasures for eternal happiness.
Thomas Nagel begins his collection of essays with a most intriguing discussion about death. Death being one of the most obviously important subjects of contemplation, Nagel takes an interesting approach as he tries to define the truth as to whether death is, or is not, a harm for that individual. Nagel does a brilliant job in attacking this issue from all sides and viewpoints, and it only makes sense that he does it this way in order to make his own observations more credible.
...erstand the nature of the soul are, as Epicurus says "incomparably stronger than other men" (Letter to Herodotus 83), since they will be able to understand and set aside their fears and worries about themselves after death.
2. If we assume that the soul dies with the body it is connected to, than we
The human being is seen as 2 dimensional which includes the body and soul. The soul consists of 3 parts: it is alive, reason/intellect, and lastly the decision maker also known as the will. In order to make a will a good will, we must function with reason but reason can become corrupted. Its job is to gather the information, connect the dots, and present the evidence to the will. Reason is only a helper in determining if a will is good. Qualities of the mind can be extremely harmful if the will is not good. To make it good, we must act from a sense of duty, which causes our actions to be good.
The soul can be defined as a perennial enigma that one may never understand. But many people rose to the challenge of effectively explaining just what the soul is about, along with outlining its desires. Three of these people are Plato, Aristotle, and Augustine. Even though all three had distinctive views, the similarities between their views are strikingly vivid. The soul indeed is an enigma to mankind and the only rational explanation of its being is yet to come and may never arrive.
Magesa suggests not to use the abstract Christian concept of sin but to speak of ‘wrong-doing’ or ‘destruction of life’. Evil is always attached ...