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Criticism of religion involves criticism of the validity, concept, or ideas of religion. [1] Historical records of criticism of religion go back to at least 5th century BCE in ancient Greece, in Athens specifically, with Diagoras "the Atheist" of Melos. In ancient Rome, an early known example is Lucretius' De rerum natura from the 1st century BCE.
Religion of Humanity (from French Religion de l'Humanité or église positiviste) is a secular religion created by Auguste Comte (1798–1857), the founder of positivist philosophy. Adherents of this religion have built chapels of Humanity in France and Brazil .
Paul Tillich looked at religion as the soul of culture and culture as the form or framework of religion. [247] In his own words: Religion as ultimate concern is the meaning-giving substance of culture, and culture is the totality of forms in which the basic concern of religion expresses itself.
Positive religion may refer to: a concept in the essay "Life of Jesus (Hegel)" Religion of Humanity; Positive Religion (book) by Robert Alfred Vaughan
Ideas such as holy war and Christian chivalry, in both thought and culture, continued to evolve gradually from the eleventh to the thirteenth centuries. [103]: 184, 185, 210 This can be traced in expressions of law, traditions, tales, prophecy, and historical narratives, in letters, bulls and poems written during the crusading period.
In this essay, Mill argues against the idea that the morality of an action can be judged by whether it is natural or unnatural. [3] He then lays out the two main conceptions of "nature", the first being "the entire system of things" and the second being "things as they would be, apart from human intervention."
A Good Word for the Vicar of Bray" is an essay by the English author George Orwell. In it, Orwell encourages the public-spirited action of planting trees, which may well make up for the harm people do in their lives. The essay was first published in Tribune on 26 April 1946.
The Swiss psychoanalyst Carl Jung (1875–1961) adopted a very different posture, one that was more sympathetic to religion and more concerned with a positive appreciation of religious symbolism. Jung considered the question of the metaphysical existence of God to be unanswerable by the psychologist and adopted a kind of agnosticism. [18]