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A dialogue on personal identity
A dialogue on personal identity
Dialogue on personal identity
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C. Stephen Evans is stating there is a problem with the philosophy of religion having a neutral stance. Evans rejects both fideism as well as neutralism, and believes that by trying to have a, “neutral, disinterested posture,” a person could, “cut themselves off from the possibility of even understanding what religion is all about,” (Evans, 1985 p. 115). Evans notes that the view of faith and reason, by some religious believers think it is an impossibility to have “rational reflection” on religion. After his arguments that disprove many ideas in both fideism and neutralism, he proposes an alternative solution which he has named, “critical dialog”, that he hopes will, “preserve the strengths and eliminate the weaknesses of the initial theories,” …show more content…
I personally have seen a perfectly rational conversation turn into a heated battle of moralities at, of all places, a bar! These people were daily patrons, (as was I a few years ago, and I know I was denying my conscious at that time of drunkenness), therefore they weren’t exactly the most virtuous or have the most morally impeccable principles. Yet, two patrons would start a civilized conversation regarding religion and 9 times out of 10, even the most calm and quite person could turn into an angry and outraged religious fanatic. It was insane! Evans states, “the testing of theories is a complicated affair, requiring an element of good judgment as well as honesty and concern for truth,” (p. 119). I believe none of those elements were in existence during those bizarre outbursts of religious know-it-all’isms. Evans points out that,
"Few if any people are indifferent to religious matters. Since religion bears on a persons life in a far more direct and personal way than science, one can expect it to be correspondingly more difficult to reach agreement on religious matters. Common ground may be hard to find, and rational discussion may sooner or later reach an impasse where both sides say, “This is how it appears to me,”’(p.
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I do think it is as Evans explained, that I am secure in my belief and I do not feel threatened when being questioned about it. Now, I do not always tell the entire depth or full path for my beliefs as I know they are just that, mine. Not that I don’t believe in them or can’t justify them, I just have them because of the things that have happened to me personally. I cannot explain my faith easily, it just is. I cannot define it or get a bunch of people to follow it (for which I am very thankful for). But, it is strong and it is scientifically incorrect in many ways, but it makes perfect sense to me and the entity I will have to account my sins to one day. I think religion is a necessary thing, regardless of form, because most religions do teach morality, some teach integrity, love, respect, selflessness and loyalty. I think that if a human believes there is something/someone that they ultimately must answer to, that sees everything they ever do and will judge them, that helps us all maintain a civilized society. However, I do not think that religion is the only way to learn these traits and I choose to empathize with people that have messed up, not crucify them. I do believe there is one perfect entity/being, and I know that it certainly isn’t me or any human that I
This essay explains how he feels about any religion, “To choose unbelief is to choose mind over dogma, to trust in our humanity instead of all these dangerous divinities…The ancient wisdoms are modern nonsenses. Live in your own time, use what we know, and as you grow up, perhaps the human race will finally grow up with you, and put aside childish
David Hume’s Dialogues Concerning Natural Religion provide conflicting arguments about the nature of the universe, what humans can know about it, and how their knowledge can affect their religious beliefs. The most compelling situation relates to philosophical skepticism and religion; the empiricist character, Cleanthes, strongly defends his position that skepticism is beneficial to religious belief. Under fire from an agnostic skeptic and a rationalist, the empiricist view on skepticism and religion is strongest in it’s defense. This debate is a fundamental part of the study of philosophy: readers must choose their basic understanding of the universe and it’s creator, upon which all other assumptions about the universe will be made. In this three-sided debate, Hume’s depiction of an empiricist is clearly the winner.
Smart, Ninian. "Blackboard, Religion 100." 6 March 2014. Seven Dimensions of Religion. Electronic Document. 6 March 2014.
The. 1987 Lopez, Kathryn Muller. Read Daniel: Negotiating The Classic Issues Of The Book. Review & Expositor 109.4 (2012): 521-530. ATLASerials, a Religion Collection.
...hal. Detroit: Greenhaven Press, 2009. Opposing Viewpoints. Rpt. from "Called to Love: Christian Witness Can Be the Best Response to Atheist Polemics." America 198 (2008): 23. Opposing Viewpoints in Context. Web. 8 Dec. 2013.
...iefs. This leads to the declaration of challenges such as Hitchens’ when in reality these are the wrong questions to ask (“Center Update”). The pertinent question is not to ask whether religion or atheism is the cause of either morality or immorality, but to ask in what environments and conditions faith, or a lack thereof, contributes to those decisions.
Leopold, Anita M., and Jeppe Sinding Jensen. "Part 1: General Introduction." In Syncretism in religion: a reader. New York: Routledge, 2005. ix-11.
Oxtoby, Willard G., and Alan F. Segal. A Concise Introduction to World Religions. Oxford, Canada: Oxford University Press, 2007.
Oxtopy, W., & Segal, A. (2007). A concise introduction to world religions. (1st ed., p. 258). New York: Oxford University press.
Charles Taylor, in his “subtraction story,” says people now have secular minds because of “science and objective reason.” A secular way of life gives a person everything they need without having to deal with the morals of religion. In Taylor’s “A Secular Age” he disagrees by saying secular ways of life are no different than the religious beliefs; the secular people have just come up with different ways of thinking about how life should be lived and the views they should have. He says people with a secular view “are subject to their own array of serious problems and objections.”
Eastman, Roger. The Ways of Religion: An Introduction to the Major Traditions. Third Edition. Oxford University Press. N.Y. 1999
Barbour, Ian G. Religion in an Age of Science. San Francisco: Harper & Row, 1990. Print. (BL 240.2 .B368 1990)
Pope John Paul II once said, “Faith and reason are like two wings on which the human spirit rises to the contemplation of truth; and God has placed in the human heart a desire to know the truth – in a word, to know himself – so that, by knowing and loving God, men and women may also come to the fullness of truth about themselves.” (Fallible Blogma) Based on this significant and powerful quote, one can infer that faith and reason are directly associated and related. It can also be implied that the combination of faith and reason allows one to seek information and knowledge about truth and God; based on various class discussions and past academic teachings, it is understood that both faith and reason are the instruments that diverse parties are supposed to use on this search for truth and God. There are many stances and viewpoints on the issues of faith and reason. Some believe that both of these ideas cannot and should not be combined; these parties deem that faith and reason must be taken as merely separate entities. However, this writer does not understand why both entities cannot be combined; both terms are so closely compatible that it would make sense to combine the two for a common task. Based on various class discussions and readings, there are many philosophers and theologians who have certain opinions regarding faith, reason and their compatibility; these philosophers include Hildegard of Bingen, Ibn Rushd, Moses Maimonides, and St. Thomas Aquinas. The following essay will examine each of the previously stated philosopher’s viewpoints on faith and reason, and will essentially try to determine whether or not faith and reason are ultimately one in the same.
Though, fideism has been considered as among approaches, many still expressed their opposition to regard fideism as an apologetic approach. One of whom was Geisler who said that “Fideism defeats itself from the outset” simply because its logic suggests that we should not use reason in matters of religion. How Geisler had come out with this idea is that in either way, Fideist would justify for his belief or otherwise he does not – if he does not justify his belief, then, there’s
Ian Barbour introduced four models to establish the relationship between religion and science in his book, “Religion In An Age of Science”. This included the Conflict, Separation, Dialogue, and Integration models. The dialogue model in particular describes the methodological parallels that exist between the two paradigms. In this model, both science and religion are areas with significant knowledge of the unive...