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"Adam and Eve" by Ephraim Moshe Lilien, 1923. In Judaism, Christianity, and some other Abrahamic religions, the commandment to "be fruitful and multiply" (referred to as the "creation mandate" in some denominations of Christianity) is the divine injunction which forms part of Genesis 1:28, in which God, after having created the world and all in it, ascribes to humankind the tasks of filling ...
Jewish philosophy stresses that free will is a product of the intrinsic human soul, using the word neshama (from the Hebrew root n.sh.m. or .נ.ש.מ meaning "breath"), but the ability to make a free choice is through Yechida (from Hebrew word "yachid", יחיד, singular), the part of the soul that is united with God, [citation needed] the only being that is not hindered by or dependent on ...
In Fourfold Root of the Principle of Sufficient Reason Schopenhauer claimed to prove – in accordance with Kant and against Hume – that causality is present in the perceivable reality as its principle, i.e. it precedes and enables human perception (so called apriority of the principle of causality), and thus it is not just an observation of something likely, statistically frequent, which ...
Man would indeed be in a poor way if he had to be restrained by fear of punishment and hopes of reward after death. It is therefore easy to see why the churches have always fought science and persecuted its devotees." [91] On the importance of ethics he wrote, "The most important human endeavor is the striving for morality in our actions.
[120]: 186 Therefore, if God wants (X) to be a part of creation, and free, then it could mean that the only option such a God would have would be to have an (X) who goes wrong at least once in a world where such wrong is possible. (X)'s free choice determined the world available for God to create.
Life as we know it depends on the health of the planet, and that’s why Earth Day, which falls on April 22, is so important. In everything humans do, we interact with the elements of nature and ...
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In other words, God permitted humans to eat non-human animals as a concession to the Fallen state of humanity. [ 36 ] [ 37 ] Richard Young raises the possibility that both the introduction of animals into the human diet, and the use of animals in religious sacrifices, were concessions to a Fallen humanity that were used to deal with humanity ...