The Supreme Court has said that a religion, for purposes of the First Amendment, is distinct from a “way of life,” even if that way of life is inspired by philosophical beliefs or other secular concerns. … A religion need not be based on a belief in the existence of a supreme being (or beings, for polytheistic faiths), … nor must it be a mainstream faith … Without venturing too far into the realm of the philosophical, we have suggested in the past that when a person sincerely holds beliefs dealing with issues of “ultimate concern” that for her occupy a “place parallel to that filled by God in traditionally religious persons,” those beliefs represent her religion. … We have already indicated that atheism may be considered, in this specialized sense, a religion. … The Supreme Court has recognized atheism as equivalent to a “religion” for purposes of the First Amendment on numerous occasions … The Establishment Clause itself says only that “Congress shall make no law respecting an establishment of religion,” but the Court understands the reference to religion to include what it often calls “nonreligion.” … At one time it was thought that this right [referring to the right to choose one’s own creed] merely proscribed the preference of one Christian sect over another, but would not require equal respect for the conscience of the infidel, the atheist, or the adherent of a non-Christian faith such as Islam or Judaism. But when the underlying principle has been examined in the crucible of litigation, the Court has unambiguously concluded that the individual freedom of conscience protected by the First Amendment embraces the right to select any religious faith or none at all. … In keeping with this idea, the Court has adopted a broad definition of “religion” that includes non-theistic and atheistic beliefs, as well as theistic ones.
Darwin’s theory has been a hard sell to Americans ever since it was unveiled nearly 150 years ago in The Origin of Species. The intelligent-design movement is just the latest and most sophisticated attempt to discredit the famous theory, which many Americans believe leaves insufficient room for the influence of God. Early efforts to thwart Darwin were pretty crude. Tennessee famously banned the teaching of evolution and convicted schoolteacher John Scopes of violating that ban in the “monkey trial” of 1925. At the time, two other states — Florida and Oklahoma — had laws that interfered with teaching evolution. When such laws were struck down by a Supreme Court decision in 1968, some states shifted gears and instead required that “creation science” be taught alongside evolution. Supreme Court rulings in 1982 and 1987 put an end to that. Offering creationism in public schools, even as a side dish to evolution, the high court held, violated the First Amendment’s separation of church and state. ¶ But some anti-Darwinists seized upon Justice Antonin Scalia’s dissenting opinion in the 1987 case. Christian fundamentalists, he wrote, “are quite entitled, as a secular matter, to have whatever scientific evidence there may be against evolution presented in their schools.” That line of argument — an emphasis on weaknesses and gaps in evolution — is at the heart of the intelligent-design movement, which has as its motto “Teach the controversy.” “You have to hand it to the creationists. They have evolved,” jokes Eugenie Scott, executive director of the National Center for Science Education in Oakland, Calif., which monitors attacks on the teaching of evolution.
Who Designed the First Eye? The eye couldn’t possibly be the product of accidental mutations, say Darwin’s critics. Sure, a bird with sharper eyes might catch more prey and have more offspring, but where did the first eye come from? How could a process of gradual improvements produce a complex organ that needs all its parts—pinhole, lens, light-sensitive surface—in order to work? It’s no accident, says Michael Behe, author of Darwin’s Black Box, that the eye resembles a camera, which everybody instantly recognizes as a product someone designed. “If it looks, walks and quacks like a duck,” Behe writes, “then absent compelling evidence to the contrary, we have warrent to conclude it’s a duck.” ¶ Who Needs a Designer? Nonsense, says biologists. It’s easy to imagine how a random mutation might have produced a path of light-sensitive cells that helped a primitive creature tell day from night. You can also imagine how another mutation might have bent this patch of cells into a concave shape that could detect the direction a light or shadow was coming from—helping creatures with the mutation stay clear of predators. Simple structures that enable an organism to do one thing—follow the light—can easily get co-opted for a different and more complex function, like sight. The fact that there is no fossil evidence of the interim steps cannot be taken as proof that a designer—intelligent or otherwise—deliberately skipped them.
Why does truth matter, when politicians so easily sidestep it and intellectuals scorn it as irrelevant? Why be concerned over an abstract idea like truth when something that isn’t true — for example, a report of Iraq’s attempting to buy materials for nuclear weapons—gets the desired result — the invasion of Iraq? In this engaging and spirited book, Michael Lynch argues that truth does matter, in both our personal and political lives. Lynch explains that the growing cynicism over truth stems in large part from our confusion over what truth is. “We need to think our way past our confusion and shed our cynicism about the value of truth,” he writes. “Otherwise, we will be unable to act with integrity, to live authentically, and to speak truth to power.” True to Life defends four simple claims: that truth is objective; that it is good to believe what is true; that truth is a goal worthy of inquiry; and that truth can be worth caring about for its own sake—not just because it gets us other things we want. In defense of these “truisms about truth,” Lynch diagnoses the sources of our cynicism and argues that many contemporary theories of truth cannot adequately account for its value. He explains why we should care about truth, arguing that truth and its pursuit are part of living a happy life, important in our personal relationships and for our political values. ~ Product Description (Gold Award Winner for Philosophy in the 2004 ForeWord Magazine Book of the Year Awards)
Since the dawn of human history, people have exhibited wildly contradictory qualities: good and evil, love and hate, strength and weakness, kindness and cruelty, aggressiveness and pacifism, generosity and greed, courage and cowardice. Experiencing a sense of eternity in our hearts–but at the same time confined to temporal and spatial constraints–we seek to understand ourselves, both individually and as a species. What is our nature? What is this enigma that we call human? Who are we? In Who Are We?, esteemed author Louis P. Pojman seeks to find answers to these questions by exploring major theories in Western philosophy and religion, along with several traditions in Eastern thought. The most comprehensive work of its kind, the volume opens with chapters on the Hebrew/Christian view of human nature and the contrasting classical Greek theories, outlining a dichotomy between faith and reason that loosely frames the rest of the book. Following chapters cover the medieval view, Hindu and Buddhist perspectives, conservative and liberal theories, Kant’s Copernican revolution, Schopenhauer’s transcendental idealism, and Karl Marx’s theory. Freud’s psychoanalytic view, the existentialist perspective, the Darwinian view, and scientific-materialism are also discussed. Pojman concludes with a discussion of the question of free will, ultimately asserting that each one of us must decide for ourselves who and what we are, and, based on that answer, how we shall live. ~ Product Description
I do believe in both a creation and a continuous effect on this universe and our lives, that God has a continuing influence — certainly his laws guide how the universe was built. But the Bible’s description of creation occurring over a week’s time is just an analogy, as I see it. The Jews couldn’t know very much at that time about the lifetime of the universe or how old it was. They were visualizing it as best they could and I think they did remarkably well, but it’s just an analogy. … People are misusing the term intelligent design to think that everything is frozen by that one act of creation and that there’s no evolution, no changes. It’s totally illogical in my view. Intelligent design, as one sees it from a scientific point of view, seems to be quite real. This is a very special universe: it’s remarkable that it came out just this way. If the laws of physics weren’t just the way they are, we couldn’t be here at all. The sun couldn’t be there, the laws of gravity and nuclear laws and magnetic theory, quantum mechanics, and so on have to be just the way they are for us to be here.
In direct contrast to recent philosophical quarrels about the existence and nature of God, and human relationships with the divine, Kenny, a former Roman Catholic Priest and Master of Balliol College, Oxford, asks a few simple and startling questions: Is it possible, as humans, to prove the existence of God? Are such efforts merely exercises in painting God with an anthropomorphic image? In this collection of essays written over the last 15 years, Kenny describes how limited literal descriptions of God are, given the limits of theology and philosophy, and compares the efforts of poets working within agnosticism, Arthur Hugh Clough and Matthew Arnold. His final essays compare the thought of John Henry Newman with that of Leslie Stephen and explore the work of Ludwig Wittgenstein on the mind. ~ Book News
No one wants to die. Even people who want to go to heaven don’t want to die to get there. And yet death is the destination we all share. No one has ever escaped it. And that is as it should be, because death is very likely the single best invention of life. It’s life’s change agent; it clears out the old to make way for the new. Right now, the new is you. But someday, not too long from now, you will gradually become the old and be cleared away. Sorry to be so dramatic, but it’s quite true. Your time is limited, so don’t waste it living someone else’s life. Don’t be trapped by dogma, which is living with the results of other people’s thinking. Don’t let the noise of others’ opinions drown out your own inner voice, heart and intuition. They somehow already know what you truly want to become.
Contemporary materialist accounts of consciousness and subjectivity challenge how we think of ourselves and of ultimate reality. This book defends a nonmaterialistic view of persons and subjectivity and the intelligibility of thinking of God as a nonphysical, spiritual reality. It endeavors to articulate in a related way the integral relationship between ourselves and our material bodies and between God and the cosmos. Different versions of materialism are assessed, as are alternative, post-dualist concepts of God. • "What we have here, then, is a serious constructive project in philosophical theology. It is carried through with energy, care, and precision; it shows acquaintance with the best recent work in philosophy of mind (and its close materialist cousin, cognitive science), and in philosophical theology; and it is marked throughout by a care for and attention ro the strictly philosophical (principally ontological and metaphysical) import of traditional Christian claims about the matters with which it deals. These are considerable virtues. Taliaferro’s work provides more evidence that the most interesting work in philosophical theology today is being done by those with philosophical rather than theological training…. this is a very important book that deserves close and careful reading by philosophers and theologians and that ought to provoke much discussion." ~ Paul Griffiths, Journal of Religion
"Sacred gaze" denotes any way of seeing that invests its object–an image, a person, a time, a place–with spiritual significance. Drawing from many different fields, David Morgan investigates key aspects of vision and imagery in a variety of religious traditions. His lively, innovative book explores how viewers absorb and process religious imagery and how their experience contributes to the social, intellectual, and perceptual construction of reality. Ranging widely from thirteenth-century Japan and eighteenth-century Tibet to contemporary America, Thailand, and Africa, The Sacred Gaze discusses the religious functions of images and the tools viewers use to interpret them. Morgan questions how fear and disgust of images relate to one another and explains how scholars study the long and evolving histories of images as they pass from culture to culture. An intriguing strand of the narrative details how images have helped to shape popular conceptions of gender and masculinity. The opening chapter considers definitions of "visual culture" and how these relate to the traditional practice of art history. Amply illustrated with more than seventy images from diverse religious traditions, this masterful interdisciplinary study provides a comprehensive and accessible resource for everyone interested in how religious images and visual practice order space and time, communicate with the transcendent, and embody forms of communion with the divine. The Sacred Gaze is a vital introduction to the study of the visual culture of religions.