The purpose of religion -- at least from this vantage point -- is multi-dialectic, humanistic-existential integration.
This view of religion is totally post-Hegelian. That I would trumpet such a view of religion should not be at all surprising if you look into my academic background and the background-context of my other essays that are showing a continuing evolution in this direction. The ideas that I will begin to put forward are not for the faint of heart. They demand an open mind and an open heart. They may not be for those of you who carry a very 'anal-retentive, orthodox, conservative' view towards religion and God. My views could - indeed, definitely will - take us into some very unorthodox places as I move to integrate history, philosophy, mythology, science, and religion into one rather strange integrative package.
It all starts with an integration of three very Hegelian idealistic ideas: the 'dialectic', 'The Absolute', and 'God - but in a much more radical way than Hegel ever presented these ideas. I use Hegel's concept of The Absolute in a different way than Hegel. Hegel's philosophy was geared more toward Epistemological Idealism although he laid down the groundwork for what was soon to become Humanistic-Existentialism. Hegel wrote about The Absolute in the sense of seeking Absolute or Perfect Knowledge Through The Dialectic Process.
In doing this according to Hegel, we become closer to God. Not so for me because knowledge by itself is an empty shell. It has to have the emotional, ethical, and behavioral substance of Applied Action tied into Knowledge in order to impact both the individual and society. Thus, DGB Philosophy talks about Existence, Being, and Becoming on a higher and more important plain of existence than Epistemological Truth in and by itself. Knowledge means nothing if you are alienated from yourself, your friends, your family and loved ones, society, and your environment...Without the six being congruently and closely tied together -- knowledge, impulse-spirit, ethics, action, being, and becoming -- knowledge is empty, empty, empty, empty...
Thus, it is not only knowledge that needs to be learned dialectically but existence, being, and becoming as well. This does not contradict Hegel; it merely expands on some of Hegel's ideas that were less fully extrapolated on than his idea of Absolute Knowledge. Hegel opened the door for others like Schopenhauer, Kierkegaard, Freud, Jung, Sartre, Foucault, and Derrida to come. Last of all -- is little old me.
Let me say this again but in an expanded way: The purpose of life, the evolution of life, the history of life, the process of life and evolution - are all dialectically integrative through either 'friendly, peaceful negotiations' and/or 'hostile power plays and takeovers'. I endorse friendly, peaceful negotiations over hostile power plays and takeovers. And so too should politics and religion.
Dialectical integration equals 'thesis' vs. 'anti-thesis' coming together into a 'synthesis'. Again, this is classic Hegelian philosophy.
Here is where it starts to get spiritual and religious. You can even add a little Plato and Spinoza here both of who influenced Hegel. We are all 'pieces of a Divine Whole'. We all carry 'pieces of God within us' (Spinoza's Pantheism). But in order to reach for more of God - to incorporate more of God within us - we must not only look inward to find our own 'God-like parts' but we also have to look outwards too; we have to look outside of ourselves and 'walk in someone else's shoes' to find the 'God-like parts' of others and other plants and animals as well. And then we need to integrate this within side of us in order to reach for, to strive for, more and more of God's 'Divine Pantheistic Wholism'. The spiritual-dialectic process is one of: 1. Inside of Ourselves (Thesis); 2. Outside of Ourselves (Anti-Thesis); and 3. Inside-Outside of Ourselves (Integration or Synthesis).
In this way, the purpose of religion from this DGB Post-Spinozian, Post-Hegelian perspective is one of integrating our God-like qualities within ourselves with the 'Pantheistic Divinity of Others and Other Things into The Multi-Dialectic Integration of the Spiritual Whole'.
In this way, we can all become more God-like - we all can reach closer to The Absolute, closer to God's Spiritual Wholism.
Ask me how I got here and I shake my head. I was not here an hour ago but now I am here. Up until very recently, I would not have even called myself a spiritual, religious person. But somehow, 35 years of psychological and philosophical study have drawn me to religion and an hour of creative writing. And now I am here. What to do about it?
I contemplate my alienation from my sister, my brother, my daughter, and now most recently, my girlfriend of 10 years over a heart-breaking argument concerning my son - and I start to cry.
Philosophy does not always blossom out of strength, or completely out of strength. Partly, there is a strength of creativity and intellectual/emotional/spiritual vision out of good philosophy. However, often if not always too, philosophy -- like psychology -- is a projection of the author's own personality in both strength and weakness. On the weakness side of things, often a man's (or a woman's) idealistic philosophy is aimed at compensating for his/her own personal weakness(es). Look at Schopenhauer's philosophy -- from all accounts a very nasty, selfish, arrogant man --and you can see that. His philosophy is about Blind Irrationality, Selfishness, and Nastiness Ruling The World From A Unitary, Driving, Unconscious Source. This is what Schopenhauer called 'Blind Will' and it isn't too much of a stretch to say that Schopenhauer 'universalized' his own human 'narcissism' -- his greed, selfishness, irrationality, and nastiness -- so that it became the 'underlying, unconscious, driving will or force of the universe'. His own idealistic 'compensatory remedy' to this rather sad state of universal, and particularly human, affairs -- was a combination of Idealistic Eastern Philosophy, mainly Buddhism, and 'emotional catharsis' (emotional release) of pent up human emotions through creativity in the various arts. (This proposed 'idealistic solution' to man's sad state of affairs didn't stop Schopenhauer from being nasty and selfish in the rest of his life when he wasn't busy writing about the virtues of Eastern philosophy and the creative arts.)
Schopenhauer's philosophy went on to have a huge impact on Freud's creation of Psychoanalysis -- specifically, his theory of the 'irrational, unconscious foundation of man's psyche' (which Freud called 'the id'. You might call this Schopenhauer's philosophical influence in the building of Psychoanalysis, although others have speculated that Freud's close friend, Fliess, at the time also had a significant influence in this area. Nevertheless, Freud verbally recognized Schopenhauer's influence on the building of Psychoanalysis -- along with others he may or may not have officially recognized such as: Hegel, Nietzsche, the scientific materialists, the Enlightenment Philosophers, the hypnotists -- Mesmir, Charcot, Janet, and others that are not coming to my mind at this exact moment.
But here, we are talking about religion. What I have written here is a quickly evolving theory of religion. Does it have any substance to it? Can I live the religion I just formulated? Can I turn this theory of religion that I just created seemingly out of nowhere - but with the fully recognized help of Heraclitus, Plato, Spinoza, Schelling, Hegel, Jung, Perls and more - into an applied 'Multi-Dialectic-Humanistic-Existential Pantheistic Religion'?
Religion -- or spirituality -- for me, is a three step Hegelian, dialectical process: 1. looking inside yourself to become more aware of both your strengths and your weaknesses; looking outwards and contacting others in a process of learning more about your 'not self' -- and the particular strengths and weaknesses of your 'not self' -- whether this be in relation to a friend, a lover, a family member, a co-worker, an enemy, your environment, nature...
This second part can be particularly hard for many as we all tend to seem to have an inherent 'human bias towards self-centredness, selfishness, and/or narcissism' (this is the Hobbes and Schopenhauer influence among others, although others may argue that this bias is not 'inherent' but perhaps a symptom of materialistic, Capitalistic society. I say that human narcissism arrived long before materialism and Capitalism -- in fact, can be argued as being the conscious and/or unconscious philosophical foundation of materialism and Capitalism).
The third part of this dialectical, spiritual process is an integration or synthesis of our 'self' with our 'not self'. In an extrapolation of Classic Hegelian Dialectial Theory (Hegel's Classic Dialectic Theory was directed more towards the human evolution and 'perfecting' of knowledge through the dialectic process whereas I am extending this idea more into the domain of existence, being, becoming, spirtuality, and religion. Thus, in this latter DGB, post-Hegelian sense, we all can become more 'God-like', or 'closer to God', by existentially and spiritually evolving through a continual, life-long process of expanding our self-boundaries -- of incorporating more and more of our 'not self' -- integratively -- into our own personal self. We do this by showing a continual interest, compassion, empathy, and/or social sensitivity, towards other people, animals, plants, and life in general as we aim to move more and more closely towards a Divine Dialectical Wholism -- which in a Hegelian sense, and/or in this post-Hegelian DGB sense, is either God (in a pantheistic, Spinozian sense), or alternatively, God's Creation in a more 'Deist' sense).
God is the bridge between you and I. By accepting, respecting, and ideally, integrating our philosophical, religious, political, personal, cultural differences...we both become more God-like; we both become closer to God. By alienating ourselves from others through personal narcissism and/or righteous pride at its worst, we also alienate ourselves from ourselves -- or at least our potential expanded and more spiritual selves. In the process, we also alienate ourselves from God. To be sure, we need to establish and assert self-identity. However, we also need to establish and assert a creative, always changing, self-social identity and a working self-social balance. This is not easy as people generally through personal weakness and/or overcompensatory measures, end up with a philosophy and a lifestyle that is either too narcissistic and/or righteous on the one side, or too suppressive, pliable, selfless, and submissive on the other side.
God can be found in the creative negotiation, balance, and integration between 'too much' and 'not enough'. (See Heraclitus, the Han Philosophers -- integrating 'yin' and 'yang' or 'male and female energy', and W.F. Cannon -- 'The Wisdom of The Body')
Human pathology resides in too much self influence and not enough social influence. Or too much social influence and not enough self influence.
God is the bridge between you and I, between self and others, between self and society, and between man and nature. I call this a number of different but related things such as: 'Dialectial Wholism', 'Divine Wholism', 'Dialectical Evolution', 'Dialectical Negotiation and Integration', 'Dialectical Politics, Spirituality, Religion, Pantheism, and Deism'...
DGBN (David Gordon Bain, Dialectic Gap-Bridging Negotiations)
Nov. 18-20th, 2007.
Sunday, November 18, 2007
Friday, November 16, 2007
A Caveat Emptor For Those Reading This Relgion Section
It needs to be clearly stated here before we start that a 'philosophy of religion' section is not at all the same as section on 'religion'. What do I mean?
What I mean is that a 'philosophy' section has one clear mission in mind: to get to the bottom of the subject it is studying -- in this case 'religion' -- in order to examine the nature and rationality of the underlying assumptions that are at work and play in the study of the subject under investigation. This is true of any subject area -- not just religion. It is true of the philosophy of science, the philosophy of economics, the philosophy of business, the philosophy of law, the philosophy of politics, the philosophy of sports, the philosophy of art, epistemology, ethics, and so on...Philosophers tread -- or at least they should tread if they have sufficient courage -- where other people may fear to go, feel uncomfortable going, feel threatened to go, etc.
For example, one often hears an expression today that goes something like this; 'Don't go there. Its politically incorrect.' Well, that is exactly where a philosopher has to go to find out why it is politically incorrect -- and who's 'gaining' by this political correctness as well as who's 'losing'. In other words, what are the 'narcissistic', 'power', and 'manipulative' dynamics that are work. Who's being 'played'? What's being 'suppressed' and who's being 'oppressed'?
Well, religion works sometimes the same as politics, and sometimes a little differently. But one things is common. Strong emotional biases are often at work -- and some of these biases are beyond reason. In the case of politics, there may be 'money' matters at work. This may be the same with religion. Or with religion, there may be other strong types of emotional biases at work -- issues of 'faith', strong beliefs that have been taught in childhood, or from childhood on, beliefs that often defy 'reason', 'rationality', and 'empiricism'. These are the only legitimate tools that a philosopher has to work with. Without these tools, a philosopher has nothing. He is going into a potential dialogue -- a debate, a dialectic -- with no rhetorical weapons. He or she is like an unarmed soldier going into war.
Now, one might argue that a philosopher should stay out of religion altogether. However, I would counter-argue that when there are hundreds, thousands, millions of people over the course of human history that are being adversely affected by religion -- suppressed, oppressed, ex-communicated, tortured, killed -- somebody has to go into the philosophy of religion, into the potential 'pathology' of religion, to fully analyse the nature, causes, and symptoms of this type of pathology.
This is not to say that there are not many potential 'healthy' components and benefits of religion. Certainly, there are -- or at least they can be. Altruism, love, caring, empathy, generosity, community help, a sense of belonging, a sense of self-security and self-groundedness, help against poverty, alienation, loneliness, addiction, selfishness, self-destruction, serious illness, fear of death...to name a number of potential benefits. I'm sure there are more that I have missed.
A distintion can be made between the 'epistemology' (knowledge) of religion vs. the 'ethics' (values and anti-values) of religion. This is an important distinction because each breeds a different type of potential argument.
The question: 'Does God exist or not exist?' is an epistemological question. It is a question about our state of knowledge in this regard which from a 'rational-empirical' point of view -- is 'insufficient'. (This is the 'agnostic's' position -- that we do not, and cannot, know whether God exists or not because such speculation is beyond the realm of the 'physical evidence' of our 'senses'.) However, if you are a philosopher and start to get into an argument with a 'religious person' on this question, you are probably best to back off and abstain from this type of argument. It could take you into a heated argument with little to no potential gain. Strong emotional bias based on elements of 'faith' usually supersede any type of appeal to reason, logic, and empiricism (knowledge based on our senses).
This is not to say that an argument in favor of the existence of God can't be based on decent to strong reason, logic, and empiricism. The theory of 'intelligent design' is very popular today and with good reason. (I may or may not be right in suggesting that the 'intelligent design' theory arose out of 'deism' -- the belief in God for reasons of logic and rational-empiricism; not for reasons of 'authority' and 'blind faith'.)
The argument for 'intelligent design' theory is very simple; the world is obviously very intelligently designed -- amazingly complicated and sophisticated in its design -- many 'part-functions' coming together in 'differential unity' to serve the goals of the whole organism, the species, and the balance of nature, the world, and the universe. An 'intelligent design' theory implies an 'intelligent designer' the 'Prime Mover', 'the cause behind all causes'. To this some people, many people, are willing to apply the name 'God'.
However, this is more than a bit of an 'epistemolgical, if not mythological leap'. I feed my Beta fish each day. I am much bigger than my Beta fish. Whose to say that if my Beta fish had enough intelligence to 'think like a person' (and whose to say that they don't), then they might be viewing me as 'The Prime Mover', 'the cause behind all causes' -- in short, their 'God'. A Greek God. A Roman God. A Canadian God. Any kind of God. (It sounds pretty good, actually. I like it.) The point here is that perhaps it was simply a 'superior race or species' that created Man; this doesn't necessarily have to entail all of the 'idealistic features' that many people bestow on the (mythological?) figure or figures of 'God' (like 'all knowing' and 'all powerful' and 'never dying'. Maybe my fish think that I am all knowing, all powerfull, and will never die. As Einstein said, 'Everything is relative'.).
Who's to say that some superior race of people are not having a highly sophisticated 'chess game' or 'video game' on their particular planet -- and that game is 'Earth'?
I said I wouldn't get into an epistemological debate about God -- and I still did. This may not have been a well-received argument for the 'strong-willed, religously inclined'.
Religiously inclined politicians should not bring their religous epistemology into their political work, plain and simple. Locke knew that. Jefferson knew that. Any Enlightenment philosopher and/or politician knew that. It's too 'faith-based', 'authority-based', and epistemologically weak, unstable and contentious in this regard. Something is generally (but not always) epistemologically strong if many people can and did see it with their 'eyes'. That is what we call an 'eye-witness'. There is no 'eyewitness to God'. Nor is there any 'ear-witness' to anything God may or may not have said. Preachers keep saying, 'God said this', and 'God says this'. Balderdash. The preacher said or says that -- no more, no less.
Let's get our facts straight and our head on straight.
People love to project -- and in particular, to project all of their self-fantasized ideals onto God. Oftentimes, we do this to new girlfriends or new boyfriends, to new politicians, new sports heros, new music or movie heros...We turn them all into 'fantasy heros' -- until they disappoint us and/or betray us. Then we turn on them like Lady Macbeth turned on her husband. Reality meets idealism. Sometimes but rarely do we confront God with realism -- our family member dying in a tragic accident -- usually we label 'all bad' on the deeds of men; 'all good' on the deeds of God. But not always. Extreme politicians and religous leaders often justify and ratioalize their bad acts, indeed their evil acts, 'in the name of God'...Here 'bad acts' are whitewashed into 'good acts'...
What is important here relative to the health and/or pathology of religion, is 'human rights and values'. As long as these rights and values are not violated, not trangressed, then, hey, believe what you want to believe. Tolerance and flexibility of religion are good things -- not righteously trying to 'kill' your next door neighbor -- or next door religion, or next door ethnic race, or next door country -- because he or she or they does/do not share the same religious beliefs as you.
The rest is perhaps just philosophy being philosophy -- trying to bring reason and empiricism to a ballpark where there often is none.
But finding the 'pathology' in religion and distinguishing this from the 'ethical, humanistic values' in religion -- this analysis and summary report is important. That is the main goal of this section...along with some of the other less important philosophical stuff...philosophy being philosophy for the sake of philosophy.
dgb, Oct. 25th, 2007.
What I mean is that a 'philosophy' section has one clear mission in mind: to get to the bottom of the subject it is studying -- in this case 'religion' -- in order to examine the nature and rationality of the underlying assumptions that are at work and play in the study of the subject under investigation. This is true of any subject area -- not just religion. It is true of the philosophy of science, the philosophy of economics, the philosophy of business, the philosophy of law, the philosophy of politics, the philosophy of sports, the philosophy of art, epistemology, ethics, and so on...Philosophers tread -- or at least they should tread if they have sufficient courage -- where other people may fear to go, feel uncomfortable going, feel threatened to go, etc.
For example, one often hears an expression today that goes something like this; 'Don't go there. Its politically incorrect.' Well, that is exactly where a philosopher has to go to find out why it is politically incorrect -- and who's 'gaining' by this political correctness as well as who's 'losing'. In other words, what are the 'narcissistic', 'power', and 'manipulative' dynamics that are work. Who's being 'played'? What's being 'suppressed' and who's being 'oppressed'?
Well, religion works sometimes the same as politics, and sometimes a little differently. But one things is common. Strong emotional biases are often at work -- and some of these biases are beyond reason. In the case of politics, there may be 'money' matters at work. This may be the same with religion. Or with religion, there may be other strong types of emotional biases at work -- issues of 'faith', strong beliefs that have been taught in childhood, or from childhood on, beliefs that often defy 'reason', 'rationality', and 'empiricism'. These are the only legitimate tools that a philosopher has to work with. Without these tools, a philosopher has nothing. He is going into a potential dialogue -- a debate, a dialectic -- with no rhetorical weapons. He or she is like an unarmed soldier going into war.
Now, one might argue that a philosopher should stay out of religion altogether. However, I would counter-argue that when there are hundreds, thousands, millions of people over the course of human history that are being adversely affected by religion -- suppressed, oppressed, ex-communicated, tortured, killed -- somebody has to go into the philosophy of religion, into the potential 'pathology' of religion, to fully analyse the nature, causes, and symptoms of this type of pathology.
This is not to say that there are not many potential 'healthy' components and benefits of religion. Certainly, there are -- or at least they can be. Altruism, love, caring, empathy, generosity, community help, a sense of belonging, a sense of self-security and self-groundedness, help against poverty, alienation, loneliness, addiction, selfishness, self-destruction, serious illness, fear of death...to name a number of potential benefits. I'm sure there are more that I have missed.
A distintion can be made between the 'epistemology' (knowledge) of religion vs. the 'ethics' (values and anti-values) of religion. This is an important distinction because each breeds a different type of potential argument.
The question: 'Does God exist or not exist?' is an epistemological question. It is a question about our state of knowledge in this regard which from a 'rational-empirical' point of view -- is 'insufficient'. (This is the 'agnostic's' position -- that we do not, and cannot, know whether God exists or not because such speculation is beyond the realm of the 'physical evidence' of our 'senses'.) However, if you are a philosopher and start to get into an argument with a 'religious person' on this question, you are probably best to back off and abstain from this type of argument. It could take you into a heated argument with little to no potential gain. Strong emotional bias based on elements of 'faith' usually supersede any type of appeal to reason, logic, and empiricism (knowledge based on our senses).
This is not to say that an argument in favor of the existence of God can't be based on decent to strong reason, logic, and empiricism. The theory of 'intelligent design' is very popular today and with good reason. (I may or may not be right in suggesting that the 'intelligent design' theory arose out of 'deism' -- the belief in God for reasons of logic and rational-empiricism; not for reasons of 'authority' and 'blind faith'.)
The argument for 'intelligent design' theory is very simple; the world is obviously very intelligently designed -- amazingly complicated and sophisticated in its design -- many 'part-functions' coming together in 'differential unity' to serve the goals of the whole organism, the species, and the balance of nature, the world, and the universe. An 'intelligent design' theory implies an 'intelligent designer' the 'Prime Mover', 'the cause behind all causes'. To this some people, many people, are willing to apply the name 'God'.
However, this is more than a bit of an 'epistemolgical, if not mythological leap'. I feed my Beta fish each day. I am much bigger than my Beta fish. Whose to say that if my Beta fish had enough intelligence to 'think like a person' (and whose to say that they don't), then they might be viewing me as 'The Prime Mover', 'the cause behind all causes' -- in short, their 'God'. A Greek God. A Roman God. A Canadian God. Any kind of God. (It sounds pretty good, actually. I like it.) The point here is that perhaps it was simply a 'superior race or species' that created Man; this doesn't necessarily have to entail all of the 'idealistic features' that many people bestow on the (mythological?) figure or figures of 'God' (like 'all knowing' and 'all powerful' and 'never dying'. Maybe my fish think that I am all knowing, all powerfull, and will never die. As Einstein said, 'Everything is relative'.).
Who's to say that some superior race of people are not having a highly sophisticated 'chess game' or 'video game' on their particular planet -- and that game is 'Earth'?
I said I wouldn't get into an epistemological debate about God -- and I still did. This may not have been a well-received argument for the 'strong-willed, religously inclined'.
Religiously inclined politicians should not bring their religous epistemology into their political work, plain and simple. Locke knew that. Jefferson knew that. Any Enlightenment philosopher and/or politician knew that. It's too 'faith-based', 'authority-based', and epistemologically weak, unstable and contentious in this regard. Something is generally (but not always) epistemologically strong if many people can and did see it with their 'eyes'. That is what we call an 'eye-witness'. There is no 'eyewitness to God'. Nor is there any 'ear-witness' to anything God may or may not have said. Preachers keep saying, 'God said this', and 'God says this'. Balderdash. The preacher said or says that -- no more, no less.
Let's get our facts straight and our head on straight.
People love to project -- and in particular, to project all of their self-fantasized ideals onto God. Oftentimes, we do this to new girlfriends or new boyfriends, to new politicians, new sports heros, new music or movie heros...We turn them all into 'fantasy heros' -- until they disappoint us and/or betray us. Then we turn on them like Lady Macbeth turned on her husband. Reality meets idealism. Sometimes but rarely do we confront God with realism -- our family member dying in a tragic accident -- usually we label 'all bad' on the deeds of men; 'all good' on the deeds of God. But not always. Extreme politicians and religous leaders often justify and ratioalize their bad acts, indeed their evil acts, 'in the name of God'...Here 'bad acts' are whitewashed into 'good acts'...
What is important here relative to the health and/or pathology of religion, is 'human rights and values'. As long as these rights and values are not violated, not trangressed, then, hey, believe what you want to believe. Tolerance and flexibility of religion are good things -- not righteously trying to 'kill' your next door neighbor -- or next door religion, or next door ethnic race, or next door country -- because he or she or they does/do not share the same religious beliefs as you.
The rest is perhaps just philosophy being philosophy -- trying to bring reason and empiricism to a ballpark where there often is none.
But finding the 'pathology' in religion and distinguishing this from the 'ethical, humanistic values' in religion -- this analysis and summary report is important. That is the main goal of this section...along with some of the other less important philosophical stuff...philosophy being philosophy for the sake of philosophy.
dgb, Oct. 25th, 2007.
Saturday, November 10, 2007
Introduction: Religion, Atheism, and Humanistic-Existentialism
There is nothing in religion per se that can be directly and indiscrimately linked with either human health or human pathology. No swooping generalization can be made in this capacity.
What is fair to say however, is that both the best and the worst in human behavior can be linked in many cases to the influence, directly or indirectly, of religion.
When I think of the best leaders of religion -- and I confess that my knowledge of religous history is very short here -- I think of Mother Teresa, Gandhi, and His Holiness, The 14th Daai Lama. Many more could easily be added to this list.
What this means is a number of things such as:
1. A religion is only as good as its ethical contents, which in turn must be:
2. Ethically interpreted and practised by the leaders of the religion, and;
3. Ethically interpreted and practised by the individual followers of the religion.
In general, it can probably be assumed, that if the leaders of a particular religion are preaching suppression, oppression, unabated either/or rigtheousness, anger, hatred, exclusionism, and violence, then they are preaching human pathology.
In contrast, in general again, if the leaders of a particular religion are teaching/preaching tolerance, acceptance, love, peace, caring, generosity, altruism, alleviating human misery, helping those who are struggling, etc. then we are more likely talking about a healthy religion. This is assuming that there are not other pathological characteristics that may be 'poisoning the religous brew' such as sexual abuse.
Similarily, there is nothing that can be directly and indiscriminatively linked between atheism and human health or pathology. Here too, no sweeping generalizations can be made.
The issue of atheism relative to human health and/or pathology may not even be a factor. Or it may be. Here again, we need to dig underneath the surface of a man or a woman's atheism and get to the roots of his or her applied ethical system. Again, there may be no connection that can be easily and/or rightly made linking a person's atheism with his or her ethical system -- or lack of it. There are plenty of religous people who lack ethics and morality -- in fact, 'hypocrites' is a good word to describe many of these people. And similarily, there are plenty -- perhaps even more (although this is pure speculation) -- unethical, immoral, greedy, selfish people out there who do not believe in God -- regardless of whether they choose to go by the name of 'atheist' or not. But alternatively, I imagine (and again I am purely speculating) that there are plenty of 'humanistic atheists' out there as well.
This brings me to the essence of my argument here.
Firstly, there needs to be a level of tolerance, acceptance, and respect between both religious and atheist opinions and values. Because the epistemological truth is that none of us know individually or collectively, whether God exists or not. That is an 'agnosic' philosophical opinion on my behalf, and I believe that it is the most epistemologically truthful one. Anything else is either 'specualtion' or 'faith' based on reasonable or unreasonable, rational or irrational, argumentation.
Now having said this, not all values should be treated equally. If someone believes in 'killing people' as a value -- regardless or whether he or she is religous or atheist -- this is not a value that should be condoned, accepted, respected, and/or tolerated. This can be viewed as a 'socio-pathological' value whether you want to quote the Bible -- 'Thou shalt not kill.' -- or not. The same goes with 'stealing' which again you can quote the Bible -- or not.
Thus, in order to get to the roots of the health or pathology of a particular religous/atheist system, you need to get to the underlying ethical values that the religion teaches/preahes -- and how this system is both interpreted and applied.
The common bond between all healthy religous and/or non-religous (atheis) systems is their underlying 'humanistic-existential' values. Similarily, all pathological systems -- whether relgious or atheist -- can be connected to a lack of underlying humanistic-existential values.
This brings us to the question of: What exactly are 'humanistic-existential' values?; Can we all agree on what exactly humanistic-values are? (Almost undoubtedly not likely -- where there is human opinion, there is always going to be at least a certain level of disagreement -- which can be one of the most frustrating elements of democracy.)
For me, the qualities of 'humanism' and 'existentialism' partly overlap with each other -- and partly complement each other. With 'humanism', I associate such values as: caring, loving, altruism, helping others, generosity, compassion, empathy, social sensitivity...With 'existentialism', I associate such values as freedom, democracy, identity, individuality, aloneness, reason, passion, impulse, spontaneity, romance, spirituality, responsibility, accountability...Together, I see the combination of humanistic and existential values leading us to a balanced life of 'self-assertiveness' and 'social-sensitivity. This balance can also be called 'fairness' and/or 'civil justice' between the will of the individual and the social harmony of people living in contact with each other.
Whether you -- or I -- choose to be 'religious', 'spiritual', 'agnostic', 'deist', 'pantheist', 'Buddhist', 'mythological, 'mystic', or 'non-religous' (atheist) is secondary in my opinion to the humaistic-existential values that you hold and practice -- or not.
This is the mission statement of this secion on religion and spirituality.
For me the purpose of religion is, and/or should be: To add a level of substance, depth, spirituality, humanism, existentialism -- and wonderous appreciation -- to living life on earth in harmony with ourselves, and with a compassion, tolerance, and respect for other people, animals, and our enriornment.
db, Nov. 10th, 2007.
What is fair to say however, is that both the best and the worst in human behavior can be linked in many cases to the influence, directly or indirectly, of religion.
When I think of the best leaders of religion -- and I confess that my knowledge of religous history is very short here -- I think of Mother Teresa, Gandhi, and His Holiness, The 14th Daai Lama. Many more could easily be added to this list.
What this means is a number of things such as:
1. A religion is only as good as its ethical contents, which in turn must be:
2. Ethically interpreted and practised by the leaders of the religion, and;
3. Ethically interpreted and practised by the individual followers of the religion.
In general, it can probably be assumed, that if the leaders of a particular religion are preaching suppression, oppression, unabated either/or rigtheousness, anger, hatred, exclusionism, and violence, then they are preaching human pathology.
In contrast, in general again, if the leaders of a particular religion are teaching/preaching tolerance, acceptance, love, peace, caring, generosity, altruism, alleviating human misery, helping those who are struggling, etc. then we are more likely talking about a healthy religion. This is assuming that there are not other pathological characteristics that may be 'poisoning the religous brew' such as sexual abuse.
Similarily, there is nothing that can be directly and indiscriminatively linked between atheism and human health or pathology. Here too, no sweeping generalizations can be made.
The issue of atheism relative to human health and/or pathology may not even be a factor. Or it may be. Here again, we need to dig underneath the surface of a man or a woman's atheism and get to the roots of his or her applied ethical system. Again, there may be no connection that can be easily and/or rightly made linking a person's atheism with his or her ethical system -- or lack of it. There are plenty of religous people who lack ethics and morality -- in fact, 'hypocrites' is a good word to describe many of these people. And similarily, there are plenty -- perhaps even more (although this is pure speculation) -- unethical, immoral, greedy, selfish people out there who do not believe in God -- regardless of whether they choose to go by the name of 'atheist' or not. But alternatively, I imagine (and again I am purely speculating) that there are plenty of 'humanistic atheists' out there as well.
This brings me to the essence of my argument here.
Firstly, there needs to be a level of tolerance, acceptance, and respect between both religious and atheist opinions and values. Because the epistemological truth is that none of us know individually or collectively, whether God exists or not. That is an 'agnosic' philosophical opinion on my behalf, and I believe that it is the most epistemologically truthful one. Anything else is either 'specualtion' or 'faith' based on reasonable or unreasonable, rational or irrational, argumentation.
Now having said this, not all values should be treated equally. If someone believes in 'killing people' as a value -- regardless or whether he or she is religous or atheist -- this is not a value that should be condoned, accepted, respected, and/or tolerated. This can be viewed as a 'socio-pathological' value whether you want to quote the Bible -- 'Thou shalt not kill.' -- or not. The same goes with 'stealing' which again you can quote the Bible -- or not.
Thus, in order to get to the roots of the health or pathology of a particular religous/atheist system, you need to get to the underlying ethical values that the religion teaches/preahes -- and how this system is both interpreted and applied.
The common bond between all healthy religous and/or non-religous (atheis) systems is their underlying 'humanistic-existential' values. Similarily, all pathological systems -- whether relgious or atheist -- can be connected to a lack of underlying humanistic-existential values.
This brings us to the question of: What exactly are 'humanistic-existential' values?; Can we all agree on what exactly humanistic-values are? (Almost undoubtedly not likely -- where there is human opinion, there is always going to be at least a certain level of disagreement -- which can be one of the most frustrating elements of democracy.)
For me, the qualities of 'humanism' and 'existentialism' partly overlap with each other -- and partly complement each other. With 'humanism', I associate such values as: caring, loving, altruism, helping others, generosity, compassion, empathy, social sensitivity...With 'existentialism', I associate such values as freedom, democracy, identity, individuality, aloneness, reason, passion, impulse, spontaneity, romance, spirituality, responsibility, accountability...Together, I see the combination of humanistic and existential values leading us to a balanced life of 'self-assertiveness' and 'social-sensitivity. This balance can also be called 'fairness' and/or 'civil justice' between the will of the individual and the social harmony of people living in contact with each other.
Whether you -- or I -- choose to be 'religious', 'spiritual', 'agnostic', 'deist', 'pantheist', 'Buddhist', 'mythological, 'mystic', or 'non-religous' (atheist) is secondary in my opinion to the humaistic-existential values that you hold and practice -- or not.
This is the mission statement of this secion on religion and spirituality.
For me the purpose of religion is, and/or should be: To add a level of substance, depth, spirituality, humanism, existentialism -- and wonderous appreciation -- to living life on earth in harmony with ourselves, and with a compassion, tolerance, and respect for other people, animals, and our enriornment.
db, Nov. 10th, 2007.
A Short Tribute To His Holiness, The 14th Dalai Lama
'It is not possible to find peace in the soul without security and harmony between peoples.' -- His Holiness, The 14th Dalai Lama.
"I always believe that it is much better to have a variety of religions, a variety of philosophies, rather than one single religion or philosophy. This is necessary because of the different mental dispositions of each human being. Each religion has certain unique ideas or techniques, and learning about them can only enrich one's own faith."
His Holiness, The 14th Dalai Lama
"His Holiness the Dalai Lama's courageous struggle has distinguished him as a leading proponent of human rights and world peace. His ongoing efforts to end the suffering of the Tibetan people through peaceful negotiations and reconciliation have required enormous courage and sacrifice." Tom Lantos, U.S. Congressman, 1989
"The Committee wants to emphasize the fact that the Dalai Lama in his struggle for the liberation of Tibet consistently has opposed the use of violence. He has instead advocated peaceful solutions based upon tolerance and mutual respect in order to preserve the historical and cultural heritage of his people." -- The Norwegian Nobel Peace Prize Committee, 1989
"The prize reaffirms our conviction that with truth, courage and determination as our weapons, Tibet will be liberated. Our struggle must remain nonviolent and free of hatred." -- His Holiness, The 14th Dalai Lama, Dec. 10th, 1989, in accepting The Nobel Peace Prize on the behalf of oppressed everywhere and all those who struggle for freedom and work for world peace and the people of Tibet.
"In China the popular movement for democracy was crushed by brutal force in June this year. But I do not believe the demonstrations were in vain, because the spirit of freedom was rekindled among the Chinese people and China cannot escape the impact of this spirit of freedom sweeping in many parts of the world. The brave students and their supporters showed the Chinese leadership and the world the human face of that great nations."
For as long as space endures
And for as long as living beings remain,
Until then may I too abide
To dispel the misery of the world.
-- The eighth century Buddhist saint, Shantideva
These quotes on The Dalai Lama are courtesy of the internet. See: The Government of Tibet in Exile.
This site is maintained and updated by The Office of Tibet, the official agency of His Holiness the Dalai Lama in London. This Web page may be linked to any other Web sites. Contents may not be altered.
Last updated: 9-Sept-97
"I always believe that it is much better to have a variety of religions, a variety of philosophies, rather than one single religion or philosophy. This is necessary because of the different mental dispositions of each human being. Each religion has certain unique ideas or techniques, and learning about them can only enrich one's own faith."
His Holiness, The 14th Dalai Lama
"His Holiness the Dalai Lama's courageous struggle has distinguished him as a leading proponent of human rights and world peace. His ongoing efforts to end the suffering of the Tibetan people through peaceful negotiations and reconciliation have required enormous courage and sacrifice." Tom Lantos, U.S. Congressman, 1989
"The Committee wants to emphasize the fact that the Dalai Lama in his struggle for the liberation of Tibet consistently has opposed the use of violence. He has instead advocated peaceful solutions based upon tolerance and mutual respect in order to preserve the historical and cultural heritage of his people." -- The Norwegian Nobel Peace Prize Committee, 1989
"The prize reaffirms our conviction that with truth, courage and determination as our weapons, Tibet will be liberated. Our struggle must remain nonviolent and free of hatred." -- His Holiness, The 14th Dalai Lama, Dec. 10th, 1989, in accepting The Nobel Peace Prize on the behalf of oppressed everywhere and all those who struggle for freedom and work for world peace and the people of Tibet.
"In China the popular movement for democracy was crushed by brutal force in June this year. But I do not believe the demonstrations were in vain, because the spirit of freedom was rekindled among the Chinese people and China cannot escape the impact of this spirit of freedom sweeping in many parts of the world. The brave students and their supporters showed the Chinese leadership and the world the human face of that great nations."
For as long as space endures
And for as long as living beings remain,
Until then may I too abide
To dispel the misery of the world.
-- The eighth century Buddhist saint, Shantideva
These quotes on The Dalai Lama are courtesy of the internet. See: The Government of Tibet in Exile.
This site is maintained and updated by The Office of Tibet, the official agency of His Holiness the Dalai Lama in London. This Web page may be linked to any other Web sites. Contents may not be altered.
Last updated: 9-Sept-97
Subscribe to:
Posts (Atom)