Free Will, Conscience and Hard Determinism " We must come to see that human progress never rolls in on wheels of inevitability.
JAKI Three hundred or so years ago not a few scientists spoke of science and religion as united in a holy alliance. Two hundred years later theologians could do little about the warfare in which science and religion appeared to be locked forever.
Stanley Jaki From both sides all too often mere generalities rather than tangible specifics are offered. This may already indicate a lack of simultaneous competence in both fields.
Actually, those generalities suggest that an identity crisis may be enveloping both science and religion, and to an extent far greater than one may suspect. The religious side of that crisis is easier to diagnose by a mere look at programs of instruction offered in most departments of religion and religious studies, as well as divinity schools and theological faculties.
Actual exposure to what goes on in those places can readily bring into focus a feature typical of most of them. Whenever a question is posed, only a multiplicity of answers is tolerated.
Even the slightest effort to cut through that multiplicity, within which contradictory stances too are acceptable, is frowned upon as judgmental. The result is the rise of that church where, to paraphrase a remark of Chesterton, each communicant is sharing the others unbelief. A biting portrayal of this pathetic situation was given less than a year ago in a book, The Search for God at Harvard, written by Ari L.
Goldman, religion reporter for the New York Times. It may not have been a sound idea at all on Mr. Goldmans part to spend a full year at Harvard Divinity School to search for God there.
Actually, the true target of Mr. Goldmans search was not so much God as some experience about Him. Such a search could, of course, have ended, even if successful, only in mistaking Gods identity for some religious experience with no real identity.
The variety of religious experiences, to which Mr. Goldman found himself exposed in that prestigious divinity school, seemed to serve the purpose of concealing their true identity.
Nothing has indeed changed there since William James, that legendary guru of religion as experienced, came up with his own theory about the varieties of religious experience. Goldman thought, while at Harvard, of William James, he would not have been forced to identify the Christian religious experience as the most elusive experience of his early days in the Div School, as it is called there in a quasi-affectionate tone: If, for example, there was a mention in class of the divinity of Jesus, the lecturer would offer an apology to the non-Christians in the room.
Goldman found shattered his expectation of encountering some religious experience which he could have identified as old-type Christian piety. This piety has always been rooted in clearly identifiable dogmas, but the Div Schools atmosphere was one of religious relativity, where religious truth did not seem to exist at all.
Goldman could not find in the classrooms of the Div School, he also failed to find in its imposing Chapel. Whether during the daily Noon service, which he faithfully attended, or at peeks into the Chapel in between classes, Goldman never saw anyone on his or her knees.
At most, he saw someone sitting there meditating, but this did not happen frequently. Of course, that portrayal was possible only because its author, W.
Buckley, offered an evaluation in terms of definite values, or standards. Whether these are called dogmas or not, should seem irrelevant.
They could just as well be called fishnets. Goldman had any standards, they were the orthodox Jewish practices to which he was viscerally attached and never cared to put on clearly definable intellectual foundations.
This is why he was torn about Roman Catholicism. On the one hand, he felt deeply attracted to the Mass. On the other hand, he could not warm up to dogmatic Catholicism.
It is difficult to decide whether he deplored the present status of Catholicism, as he perceived it. Although he seemed to be upset over the Catholic Churchs loss of moral authority within society, he was ambivalent about its cause, the internecine struggles over authority with Rome and the anti-abortion cause.
The doctrinal atmosphere at Harvard Divinity School reminded Mr. Goldman of that nutshell summary of liberal Protestantism which H.Russell’s paradox is the most famous of the logical or set-theoretical paradoxes.
Also known as the Russell-Zermelo paradox, the paradox arises within naïve set theory by considering the set of all sets that are not members of themselves. The Problem is to see how far Russell‘s Critique of religion holds true or more so to sieve out the truth and false contents of his religious views and belief.
Purpose of the Study The purpose of this research work is to expose the nature of religion in the society using the Idea of Bertrand Russell as a case study. Russell’s paradox is the most famous of the logical or set-theoretical paradoxes. Also known as the Russell-Zermelo paradox, the paradox arises within naïve set theory by considering the set of all sets that are not members of themselves.
The Debate Over the Existance of Ghosts - All over the world the subject of ghosts is becoming increasingly popular thanks to movies and television shows such as Paranormal Activity, Ghost Hunters, Ghost Whisperer, Ghost Adventures, and the classic Ghostbusters.
A Liberal Decalogue: Bertrand Russells Ten Commandments of Critical Thinking and Democratic Decency Find this Pin and more on Philosophy by Michael Lippner.
When Debate Is Futile: Bertrand Russell’s Remarkable Response to a Fascist’s Provocation: “The emotional universes we inhabit are so distinct, and in deepest ways opposed, that.
Bertrand Russell’s essay addresses many issues concerning philosophy. In the writing, he states philosophy’s nature, value, and criticisms. The essay explains these aspects of the study of philosophy in relatively different ways.