Dr. Haught introduced theologian Paul Ricoeur’s concept of the three stages of religious faith
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BYU Devotional: The Most Important Three Things in the World - Brett G. Scharffs - 0 views
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The first stage, childlike faith, may be likened to the clear, unimpeded view that one enjoys standing atop a tall mountain.7 As children, our faith is simple and uncritical, and we can see clearly in every direction.
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The second stage Ricoeur calls the desert of criticism. At some point, often during adolescence, we descend from the mountain of childlike faith and enter the critical world. We might label this world “high school” or, better yet, “college.” Here we find that others do not share our faith. In fact, some openly disparage what we hold dear. We learn that the very idea of faith is thought by many to be childish or delusional. We may become skeptical, perhaps even cynical.
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The desert of criticism is akin to being in the midst of a blinding sandstorm, where you are forced to lean into the wind and take one step at a time without a clear view of where you are going. Walking by faith becomes difficult. Some of our former beliefs cannot survive the desert of criticism.
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Ricoeur did not malign the desert of criticism, for some childish beliefs are incorrect and should be abandoned
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Furthermore, it is only in coming down from the mountain that we are able to enter into the world and engage others who are different from us. To a great extent this is where life is lived and where we can make a difference in the world. Some people never leave the desert of criticism, and in time the memory of their childlike faith may dim. After prolonged exposure to the desert of criticism, some even lose their faith altogether. Ricoeur maintained that once one has entered the desert of criticism, it is not possible to return to the mountain of childlike faith. It is a little like leaving Eden. Something has been lost; life and faith can never be quite so simple again
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But he held out the possibility of a third stage of religious faith. On the other side of the desert of criticism lies another mountain, not as tall as the mountain of childlike faith, with views that are not quite as clear and unobstructed. But we can, as Dr. Haught explained it, remove ourselves periodically from the desert of criticism and ascend this somewhat less majestic mountain. Ricoeur calls this possibility of a second faith “postcritical” naveté or a “second naveté.”
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Our faith will not be as simple as it once was, but it need not be lost. In fact, I believe our faith may become more powerful than before, for it will have weathered and survived the assaults of the desert of criticism.
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Renee Descartes and His philosophy - 0 views
www.suite101.com/...scartes-cogito-ergo-sum-a49293
Renee Descartes biography summary brief introduction
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Communist Manifesto (Chapter 2) - 0 views
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The Communists do not form a separate party opposed to the other working-class parties. They have no interests separate and apart from those of the proletariat as a whole. They do not set up any sectarian principles of their own, by which to shape and mould the proletarian movement.
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1. In the national struggles of the proletarians of the different countries, they point out and bring to the front the common interests of the entire proletariat, independently of all nationality. 2. In the various stages of development which the struggle of the working class against the bourgeoisie has to pass through, they always and everywhere represent the interests of the movement as a whole.
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formation of the proletariat into a class, overthrow of the bourgeois supremacy, conquest of political power by the proletariat.
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The theoretical conclusions of the Communists are in no way based on ideas or principles that have been invented, or discovered, by this or that would-be universal reformer.
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but the abolition of bourgeois property.
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We Communists have been reproached with the desire of abolishing the right of personally acquiring property as the fruit of a man’s own labour, which property is alleged to be the groundwork of all personal freedom, activity and independence.
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, that quantum of the means of subsistence which is absolutely requisite to keep the labourer in bare existence as a labourer.
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allowed to live only in so far as the interest of the ruling class requires it.
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By freedom is meant, under the present bourgeois conditions of production, free trade, free selling and buying.
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It has been objected that upon the abolition of private property, all work will cease, and universal laziness will overtake us.
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bourgeois society ought long ago to have gone to the dogs through sheer idleness;
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Do you charge us with wanting to stop the exploitation of children by their parents? To this crime we plead guilty
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But, you say, we destroy the most hallowed of relations, when we replace home education by social. And your education! Is not that also social, and determined by the social conditions under which you educate, by the intervention direct or indirect, of society, by means of schools, &c.?
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Our bourgeois, not content with having wives and daughters of their proletarians at their disposal, not to speak of common prostitutes, take the greatest pleasure in seducing each other’s wives.
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to freedom of commerce, to the world market,
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In proportion as the exploitation of one individual by another will also be put an end to, the exploitation of one nation by another will also be put an end to. In proportion as the antagonism between classes within the nation vanishes, the hostility of one nation to another will come to an end.
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The charges against Communism made from a religious, a philosophical and, generally, from an ideological standpoint, are not deserving of serious examination.
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The ruling ideas of each age have ever been the ideas of its ruling class.
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traditional property relations
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to centralise all instruments of production in the hands of the State
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Nevertheless, in most advanced countries, the following will be pretty generally applicable.
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BBC News - The business of innovation: Steven Johnson - 0 views
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The lone genius, beavering away in the seclusion of his lab is how most of us imagine the great moments of innovation have come into being. But is this really the whole story?
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"[Good ideas] come from crowds, they come from networks. You know we have this clichéd idea of the lone genius having the eureka moment.
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"And so much of that is because it's wonderfully set up for other people to build on top of other people's ideas. In many cases without asking for permission.
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"I think there's this abiding belief that markets drive innovation, corporations drive innovation, entrepreneurs driven by financial reward drive innovation, and while that's certainly true in many cases there's also this very rich long history of important world-changing ideas coming out of the more or less intellectual commons of the universities.
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"One of the lessons I've learned is that so many of these great innovators, Darwin is a great example of this, one shared characteristic they all seem to have is a lot of hobbies."
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"Go for a walk; cultivate hunches; write everything down; but keep your folders messy; embrace serendipity; make generative mistakes; take on multiple hobbies, frequent coffee houses and other liquid networks; follow the links; let others build on your ideas; borrow, recycle, reinvent."