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Group type:	Public
Started on:	2007-11-06
Interests:	2012 conspiracy dreams earth maya mayan shift theories
Category:	Religion & Beliefs
Bookmarks:	26
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Visits:	19
Last active:	on 02-10-2008

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This group is dedicated to any and all religions, beliefs, lucid or prophetic dreams, and theories. Please share your great links with us and please join if you have an open mind and a want to explore what's beyond conventional thinking.

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The Use of Cross-References in Bible Study

Tags: links on 02-10-2008 -Cached -About Shared by:stech1

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Wayne Hudson,"THE ENLIGHTENMENT CRITIQUE OF‘RELIGION’.

Tags: no_tag on 02-07-2008 -Cached -About Shared by:stech1

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In the context of the early seventeenth century Hobbes can be read as a political Calvinist who unquestionably supported a
Christian
Commonwealth, provided it was regulated by the state.
posted by stech1 on 02-07-2008
Whereas Spinoza sought to limit harm done by religion, the English deists sought to show that revealed religion could not differ from natural religion and that there were no rational grounds for accepting mysterious doctrines or miraculous stories simply because it was claimed that were revealed.
posted by stech1 on 02-07-2008
he dominant pattern of thought in France, to which even those who disagreed with it tended to respond, alleged that natural religion taught every human being some conception of a Supreme Being and also the rudiments of morality, whereas Christianity, in the sense of a positive religion based on priestcraft, was contrary to reason, harmful to society, and discredited by the discoveries of historians, travellers and natural scientists.
posted by stech1 on 02-07-2008
For Hegel religion was the self-knowing and the self-relationship of spirit (Geist). It was not merely the relationship of the finite consciousness to the infinite, but the self-consciousness of absolute spirit mediated in and through finite consciousness: “The simple concept that we have established is the self-consciousness of the absolute spirit, its self-consciousness of being for itself as spirit”.[8]
posted by stech1 on 02-07-2008
eligion remains as a form of representation (Vorstellung), but philosophy makes possible a new level of comprehension of it.[9] And religion survives the transformation, in the sense that it remains within philosophy as something preserved at a higher level (aufhebt), not something left behind or cancelled. Hence Hegel wrote that ‘religion can exist without philosophy, but philosophy cannot exist without religion, for it includes religion in itself’ (Enz.,Vorrede zur zweiten Ausgabe, 12).
posted by stech1 on 02-07-2008
Religion for Feuerbach was the self-alienation of human consciousness, the projection of the human essence as other (Wartofsky 1977: 217).
posted by stech1 on 02-07-2008
that philosophy itself was not an uncontaminated source by which religion could be criticised.
posted by stech1 on 02-07-2008
Religion conceals from human beings the real tasks that confront them; it also reconciles human beings to the world in which they suffer and sanctions it. Even worse, religion robs human beings of their dignity and renders them sheep-like; it also perverts the natural relationships and proportions of human life by repressing and transposing into a heavenly mode important human dimensions such as sexuality.
posted by stech1 on 02-07-2008
Against Feuerbach, he insisted that there was no abstract ‘human essence’, that the human essence was only the ensemble of social relations, and that religious feeling was always a social product.[15]
posted by stech1 on 02-07-2008
he argued that the ‘essence’ of religion was not to be found in any ‘essence of man’ but in the material world which was already in existence
posted by stech1 on 02-07-2008
Of course, as is well known, Marx characterised religion as the opiate (not opium) of the people, the illusory happiness which consoles and comforts them in their suf
posted by stech1 on 02-07-2008
ferings.
posted by stech1 on 02-07-2008
e ‘heart of a heartless world’, ‘the sigh of a distressed creature’, a protest against misery, and, most important of all, ‘the spirit of a spiritless condition’.[18]
posted by stech1 on 02-07-2008
Marx’s critique of religion was weakened by his lack of clarity about how religion related to the world that produced it.
posted by stech1 on 02-07-2008
The religious reflex of the real world can only vanish, when the practical relations of everyday life offer to man none but perfectly intelligible, reasonable relations with regard to his fellow men and to Nature.[23]
posted by stech1 on 02-07-2008
Marx ‘s contribution was to shift the focus from the critique of religion itself to the critique of the world in which religion arises.
posted by stech1 on 02-07-2008
Marx’s shift implies that religion arises from objective rather than subjective causes, and not out of free but mistaken decisions of human beings. It also implies that the traditional kind of criticism of religion will prove ineffective as long as such conditions continue to exist, and that the true overcoming of religion results from transforming its secular basis, not from criticisms of religious ideas and institutions.
posted by stech1 on 02-07-2008
- Marx's theory is that man's obsession with religion is based upon a social world that leaves man wanting. Thus, creating the need for some belief that there is meaning and satisfaction transcendent of his earthly confines.
  posted by stech1 on 02-07-2008
Marx’s claim that religion is epiphenomenal in so far as it is determined by the socio-economic structure in which it is found, does not exclude the possibility that the negative character of religion results from the negativity of contexts that condition it, and not from the practice of transcendent projection.
posted by stech1 on 02-07-2008
Nietzsche was a bitter critic of superstitious belief in other-worldly powers.

He was certainly a bitter critic of religion in the sense of superstition and belief in other-worldly powers.
posted by stech1 on 02-07-2008
Similarly, for Nietzsche, humanity projected its impossibilities, and not its possibilities, into the God topos, and this topos then made humanity ashamed of its own finitude. Hence, for Nietzsche, religion was not, as it was for Feuerbach, a necessary form of alienation on the way to a future reconciliation. For Nietzsche there was no possibility that human alienation could ever be overcome.
posted by stech1 on 02-07-2008
Nietzsche can be read as producing a non-metaphysical this-worldly religious outlook which says yes to life and affirms the eternal joy of becoming[28]
posted by stech1 on 02-07-2008
Here the crucial implication is that getting rid of all enchantment would be a mistake, because raising the body to ‘spirit’ requires some form of disciplined practice, if not ‘religion’ of a traditional kind.
posted by stech1 on 02-07-2008

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Responses to religion - LearningSpace - OpenLearn - The Open University...

Tags: enlightenment history religion on 02-07-2008 -Cached -About Shared by:stech1

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Toward a Theological Understanding of Postmodernism, by Daniel J. Adams...

Tags: postmodernism religion theology on 12-13-2007 -Cached -About Shared by:stech1

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Theologian Tyron Inbody compares it to
"intellectual Velcro dragged across culture" which "can be used to
characterize almost anything one approves or disapproves."(1)
posted by stech1 on 12-13-2007
Umberto Eco, himself classified as a postmodern writer
due in large part to his novel The Name of the Rose, has written of postmodernism,
"I have the impression that it is applied today to anything the users of the term
happen to like."(2)
posted by stech1 on 12-13-2007
We might say that postmodernity is
the condition in which late twentieth-century culture finds itself; postmodernism is a
reflection upon that condition and a response to it.
posted by stech1 on 12-13-2007
The postmodern is,
therefore, a movement which has arisen in reaction to the modernism of Western
civilization.
posted by stech1 on 12-13-2007
the
process of modernization continues to bring capitalism, urbanization, technology,
telecommunications, and Western popular culture to virtually every corner of
the globe.
posted by stech1 on 12-13-2007
the postmodern should not be considered surprising, for the
postmodern is a way of recognizing that the world is in a period of transition. It is a
world "that has not yet discovered how to define itself in terms of what is,
but only in terms of what it has just-now-ceased to be."(6)
posted by stech1 on 12-13-2007
"unsecularization of the world."
posted by stech1 on 12-13-2007
In the words of
one observer, people "have seen these. . . . false gods fail. So now
we have the old gods coming back."(9)
posted by stech1 on 12-13-2007
as a re-enchantment
of the world that modernity tried to dis-enchant."(10)
posted by stech1 on 12-13-2007
postmodernity
is restoring the sacred.
posted by stech1 on 12-13-2007
religion lies at the very heart of the postmodern condition.
posted by stech1 on 12-13-2007
The postmodern era can best be understood in terms of four major characteristics: the
decline of the West, the legitimation crisis, the intellectual marketplace, and the
process of deconstruction.(12)
posted by stech1 on 12-13-2007
Today there is an attempt to recover the
fragmented remains of these cultures as well as make certain that Western cultural
hegemony comes to an end.
posted by stech1 on 12-13-2007
The first of these characteristics of postmodernity is the decline of the West.
posted by stech1 on 12-13-2007
he second characteristic of postmodernity is what has come to be known as the
legitimation crisis.
posted by stech1 on 12-13-2007
In the postmodern era it is no longer taken for granted that development is
unlimited or even that certain kinds of development are necessarily good.(15)
posted by stech1 on 12-13-2007
When
previously held metanarratives are deprived of their authority, what follows is a
plurality of values.
posted by stech1 on 12-13-2007
In Western culture this has resulted in a fragmentation of
society into special interest groups based on ethnicity, religion, and economic issues.
posted by stech1 on 12-13-2007
this same fragmentation is taking place in the
mainline denominations and in contemporary theology.(17)
posted by stech1 on 12-13-2007
With postmodernity, however, comes a momentous change; no longer can cultural and
religious knowledge and value be effectively controlled by the intellectual and political
elite. Satellite television networks, computers, and fax machines have made both
censorship and control obsolete.
posted by stech1 on 12-13-2007
A fourth characteristic of postmodernity is what has come to be known as the process of
deconstruction. Deconstruction is exactly what the meaning of the word implies; it is the
taking apart of texts somewhat like the process of peeling away the layers of an onion.
posted by stech1 on 12-13-2007
Deconstruction seeks to examine a text from all possible perspectives so that
individual bits of information are extracted and separated from each other.
posted by stech1 on 12-13-2007
Thus "deconstruction
categorically asserts the absolute impossibility of attributing to any text one single
ultimate meaning."(21)
posted by stech1 on 12-13-2007
This means that sacred texts, such as the Bible, do not have a single ultimate meaning nor
are such texts necessarily authoritative.
posted by stech1 on 12-13-2007
that postmodernity is a socio-cultural state of being.
posted by stech1 on 12-13-2007
posted by stech1 on 12-13-2007
Things which are plural in the postmodern world cannot be arranged in an
evolutionary sequence, or be seen as each other's inferior or superior stages; neither can
they be classified as "right" or "wrong" solutions to common problems.
No knowledge can be assessed outside the context of the culture, tradition, language game,
etc. which makes it possible and endows it with meaning.
posted by stech1 on 12-13-2007
pluralism is perhaps the most obvious result of the
postmodern condition, and deconstruction eschews all forms of ultimate meaning. It can be
said, however, that "postmodernism arises out of the disillusionment with the modern
ideals felt by European intellectuals after World War II."(28)
posted by stech1 on 12-13-2007
a rejection of classical metaphysical thought.
posted by stech1 on 12-13-2007
In theology this rejection of classical metaphysics has taken the form of a
shift from deductive theology to inductive theology.
posted by stech1 on 12-13-2007
the second major theme which is a rejection of
human autonomy.
posted by stech1 on 12-13-2007
heology does not "fall from the skies" but is constructed within a
complex socio-cultural matrix.(31)
posted by stech1 on 12-13-2007
nonfoundationalism,(32) which seeks to
disassociate theology from objective foundations such as Scripture, creeds and
confessions, and ecclesiastical tradition.
posted by stech1 on 12-13-2007
A third theme in postmodernism is praxis, that is, serious concern for the practical
ethical aspects of human life.
posted by stech1 on 12-13-2007
The fourth major theme is a strong anti-Enlightenment stance.
posted by stech1 on 12-13-2007
"Theologians are the last universalists"
posted by stech1 on 12-13-2007
Nonfoundationalism in theology would seek to
minimize the importance of Scripture, creeds and confessions, and church tradition.
posted by stech1 on 12-13-2007
We must purify our minds of the
restrictive Christendom-centered theologies that have blurred the universality of Jesus
Christ. . .
posted by stech1 on 12-13-2007
It may be that the time has come for theology to move a bit toward
universalism in an attempt to recover that delicate but ever so important balance.

posted by stech1 on 12-13-2007

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Boston Collaborative Encyclopedia of Western Theology: Sallie McFague

Tags: language religion theology on 12-13-2007 -Cached -About Shared by:stech1

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