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Albert Einstein, 1921. Albert Einstein's religious views have been widely studied and often misunderstood. [1] Albert Einstein stated "I believe in Spinoza's God". [2] He did not believe in a personal God who concerns himself with fates and actions of human beings, a view which he described as naïve. [3]
As Étienne Souriau explained, in order to accept Pascal's argument, the bettor needs to be certain that God seriously intends to honour the bet; he says that the wager assumes that God also accepts the bet, which is not proved; Pascal's bettor is here like the fool who seeing a leaf floating on a river's waters and quivering at some point, for ...
Each religion also has unique philosophies that distinguish them from other religions, and these philosophies are guided through the concepts and values behind the teaching pertaining to that belief-system. Different religious philosophies include: Aztec philosophy – School of philosophy that developed out of Aztec culture
Coleridge and Shelley saw in Spinoza's philosophy a religion of nature. [166] Novalis called him the "God-intoxicated man". [128] [167] Spinoza inspired the poet Shelley to write his essay "The Necessity of Atheism". [128] It is a widespread belief that Spinoza equated God with the material universe.
Sigmund Freud's views on religion are described in several of his books and essays. Freud considered God a fantasy, based on the infantile need for a dominant father figure. During the development of early civilization, God and religion were necessities to help restrain our violent impulses, which in modern times can now be discarded in favor ...
Philosopher John Schellenberg has argued that a perfectly loving God would make His existence more evident to ensure that all people could have a relationship with Him. The hiddenness of God, therefore, raises questions about the nature of divine love and whether the attributes of classical theism can be reconciled with the experience of divine ...
John Calvin. Sensus divinitatis (Latin for "sense of divinity"), also referred to as sensus deitatis ("sense of deity") or semen religionis ("seed of religion"), is a term first employed by French Protestant reformer John Calvin to describe a postulated human sense.
The paradox and the absurd are ultimately related to the Christian relationship with Christ, the God-Man. That God became a single individual and wants to be in a relationship with single individuals, not to the masses, was Kierkegaard's main conflict with the nineteenth-century church. The single individual can make and keep a resolution.
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