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3. Therefore, if naturalism is true, then no belief is rationally inferred (from 1 and 2). 4. We have good reason to accept naturalism only if it can be rationally inferred from good evidence. 5. Therefore, there is not, and cannot be, good reason to accept naturalism. [1] In short, naturalism undercuts itself.
Religious responses to the beauty, order, and importance of nature (as the conditions that enable all forms of life) When the term religious is used with respect to religious naturalism, it is understood in a general way—separate from the beliefs or practices of specific established religions, but including types of questions, aspirations, values, attitudes, feelings, and practices that are ...
The abolition of religion as the illusory happiness of the people is the demand for their real happiness." [ 24 ] John Dewey (1859–1952), an American pragmatist philosopher, who believed neither religion nor metaphysics could provide legitimate moral or social values, though scientific empiricism could (see science of morality ).
The arguments for evolution being a religion generally amount to arguments by analogy: it is argued that evolution and religion have one or more things in common, and that therefore evolution is a religion. Examples of claims made in such arguments are statements that evolution is based on faith, [35] and that supporters of evolution ...
Metaphysical naturalism is the philosophical basis of science as described by Kate and Vitaly (2000). "There are certain philosophical assumptions made at the base of the scientific method – namely, 1) that reality is objective and consistent, 2) that humans have the capacity to perceive reality accurately, and that 3) rational explanations exist for elements of the real world.
James defined the basics of all religion, including natural religion, when he wrote: Were one to characterize the life of religion in the broadest and most general terms possible, one might say that it exists of the belief that there is an unseen order, and that our supreme good lies in harmoniously adjusting ourselves hereto. [12]
Despite believing in gods, Lucretius, like Epicurus, felt that religion was born of fear and ignorance, and that understanding the natural world would free people of its shackles. [14] [15] He was not against religion in and of itself, but against traditional religion which he saw as superstition for teaching that gods interfered with the world ...
During the Second World War Mackie served with the Royal Electrical and Mechanical Engineers in the Middle East and Italy, and was mentioned in dispatches. [5] He was professor of philosophy at the University of Otago in New Zealand from 1955 to 1959 and succeeded Anderson as the Challis Professor of philosophy at the University of Sydney from ...