Sometimes we also had interesting discussions about the church and the development of the human race. Perhaps it’s going too far to call them discussions, because he would begin explaining his ideas when some question or remark from one of us had set them off, and we just listened. He was not a member of any church, and thought the Christian religions were outdated, hypocritical institutions that lured people into them. The laws of nature were his religion. He could reconcile his dogma of violence better with nature than with the Christian doctrine of loving your neighbour and your enemy. ‘Science isn’t yet clear about the origins of humanity,’ he once said. ‘We are probably the highest stage of development of some mammal which developed from reptiles and moved on to human beings, perhaps by way of the apes. We are a part of creation and children of nature, and the same laws apply to us as to all living creatures. And in nature the law of the struggle for survival has reigned from the first. Everything incapable of life, everything weak is eliminated. Only mankind and above all the church have made it their aim to keep alive the weak, those unfit to live, and people of an inferior kind.
The logic of porn is the logic of masturbation, where a drive that should lead a man out into the world towards the creative and self-transcending reality of relating to a woman and bringing children into the world is replaced by a selfish self-satisfaction that makes no demands upon him, which is sterile and impotent, and terminates ultimately upon himself. … The logic of porn and homosexual relations both render sex impotent and sterile, collapsing sex into little more than the stimulation of genitals and other erogenous zones for persons who end up trapped in the prison of the self. Our society is homosexualized as it reduces sex to a matter of self-stimulation and achievement of pleasure. Porn has normalized this view of sex for the society more generally. People don’t get pregnant in porn. All sex is sterile, a fruitless commerce of sexual fluids.
The dynamics of the cross of Jesus are closer to those of comedy than tragedy. Both tragedy and comedy turn on the deep contradiction and discrepancies between the world as it is and the world as we humans wish that it would be — in other words, on present aspects of the world that are incongruous or ludicrous, and that defy the best pretensions of humanity. But whereas tragedy only reminds us of the iron bars of the prison of reality from which not one of us can ever escape, comedy shows a way to break out. In comedy, the pratfall and the setback are not the end, and in the Christian faith even death, the ultimate setback, is not the end. Because of the cross and the resurrection there is always a way out. Which means of course that when the contradictions are subverted and reality is turned right way up, the outcome can be gratitude, joy and hope, rather than pity and fear. Needless to say, the dynamic of the resurrection and a God who cannot be buried for long is the dynamic of a child’s jack-in-the-box writ large in golden cosmic letters.
Let’s be honest, we’ve all expressed opinions about difficult hot-button issues without always thinking them through. With so much media spin, political polarization, and mistrust of institutions, it’s hard to know how to think about these tough challenges, much less whatto do about them. One Nation Undecided takes on some of today’s thorniest issues and walks you through each one step-by-step, explaining what makes it so difficult to grapple with and enabling you to think smartly about it. ~ Publisher’s Description
Almost all the world’s greatest philosophers and poets have faced up to the paradox and incongruities that confront us when we consider ourselves and our humanity. From Psalm 8 to Shakespeare’s great soliloquy in Hamlet, many of the world’s most beautiful and profound reflections have focused on the paradox of man and woman. As part of humanity, we humans are so small and so great, so strong and so weak. We rise so high and we sink so low. We are body and we are spirit. We are mortal and we are immortal. We have a grandeur and we have a pathos. Sometimes our little lives seem like a momentary fleck on the heaving ocean, yet we are all always the center of our own universe while we live, and together as humanity we are the most powerful and influential creatures in the whole animal kingdom. We can see things as they are; we also know the way things ought to be, and sometimes the difference makes us laugh and sometimes it makes us cry. What other beings in the universe are like us in these ways? What explains this paradox and these incongruities, and even more, how can we hope to reconcile them in a way that makes life meaningful?
It is difficult to think of a topic of greater concern than the nature of truth. Indeed, truth and the knowledge thereof are the very rails upon which people ought to live their lives. And over the centuries, the classic correspondence theory of truth has outlived most of its critics. But these are postmodern times, or so we are often told, and the classic model, once ensconced deeply in the Western psyche, must now be replaced by a neopragmatist or some other anti-realist model of truth, at least for those concerned with the rampant victimization raging all around us. Thus, “we hold these truths to be self evident” now reads “our socially constructed selves arbitrarily agree that certain chunks of language are to be esteemed in our linguistic community.” Something has gone wrong here, and paraphrasing the words of Mad magazine’s Alfred E. Newman, “We came, we saw, and we conked out!”
The hippies of the 1960s did understand something. They were right in fighting the plastic culture, and the church should have been fighting it too … More than this, they were right in the fact that the plastic culture – modern man, the mechanistic worldview in university textbooks and in practice, the total threat of the machine, the establishment technology, the bourgeois upper middle class – is poor in its sensitivity to nature… As a utopian group, the counterculture understands something very real, both as to the culture as a culture, but also as to the poverty of modern man’s concept of nature and the way the machine is eating up nature on every side.
Five Proofs of the Existence of God provides a detailed, updated exposition and defense of five of the historically most important (but in recent years largely neglected) philosophical proofs of God’s existence: the Aristotelian proof, the Neo-Platonic proof, the Augustinian proof, the Thomistic proof, and the Rationalist proof. This book also offers a detailed treatment of each of the key divine attributes — unity, simplicity, eternity, omnipotence, omniscience, perfect goodness, and so forth — showing that they must be possessed by the God whose existence is demonstrated by the proofs. Finally, it answers at length all of the objections that have been leveled against these proofs. This book offers as ambitious and complete a defense of traditional natural theology as is currently in print. Its aim is to vindicate the view of the greatest philosophers of the past — thinkers like Aristotle, Plotinus, Augustine, Aquinas, Leibniz, and many others — that the existence of God can be established with certainty by way of purely rational arguments. It thereby serves as a refutation both of atheism and of the fideism which gives aid and comfort to atheism.
The study of history is a powerful antidote to contemporary arrogance. It is humbling to discover how many of our glib assumptions, which seem to us novel and plausible, have been tested before, not once but many times and in innumerable guises; and discovered to be, at great human cost, wholly false. It is sobering, too, to find huge and frightening errors constantly repeated; lessons painfully learnt forgotten in the space of a generation; and the accumulated wisdom of the past heedlessly ignored in every society, and at all times.
The Metaphysical Club was an informal group that met in Cambridge, Massachusetts, in 1872, to talk about ideas. Its members included Oliver Well Holmes, Jr., future associate justice of the United States Supreme Court; William James, the father of modern American psychology; and Charles Sanders Peirce, logician, scientist, and the founder of semiotics. The Club was probably in existence for about nine months. No records were kept. The one thing we know that came out of it was an idea — an idea about ideas. This book is the story of that idea. Holmes, James, and Peirce all believed that ideas are not things “out there” waiting to be discovered but are tools people invent — like knives and forks and microchips — to make their way in the world. They thought that ideas are produced not by individuals, but by groups of individuals — that ideas are social. They do not develop according to some inner logic of their own but are entirely dependent — like germs — on their human carriers and environment. And they thought that the survival of any idea depends not on its immutability but on its adaptability.