There is a close systematic relationship between panentheism, as a metaphysical theory about the relation between God and the world, and transhumanism, the ethical demand to use the means of the applied sciences to enhance both human nature and the environment. This relationship between panentheism and transhumanism provides a ‘cosmic’ solution to the problem of evil: on panentheistic premises, the history of the world is the one infinite life of God, and we are part of the one infinite divine being. (...) We ourselves are therefore responsible for the future development of the life of the divine being. We should therefore use the means provided by the natural sciences to develop the history of the world in such a way that the existence of evil shall be overcome and shall no longer be part of the divine being in whom we move and live and have our being. The metaphysics of panentheism leads to the ethics of transhumanism. (shrink)

It is worthy to mention that this book is entitled "Metaethics of Golden Rule" which is an academic Persian book of Philosophy and it stems from my M.A. dissertation: Lotfi Yazdi, Mohammad Reza (2015), Survey of Meta-ethical Foundation of Golden Rule, Tehran: Payame Noor University, M.A. in Ethics (Moral Philosophy). --- I have been working on Golden Rule since ten years ago, directly and indirectly. It has included an introduction to Metaphilosophy and generalities of Ethics. In addition, I have presented (...) the following here: 1) My interpretation of Golden Rule; 2) Presenting three arguments for selecting Golden Rule as a deontological normative theory; 3) Arguing that respect is a moral value and then combining respect as a valued content at three human nature's levels with Golden Rule to resolve ethical dilemmas and improve Golden Rule: One should treat others as one would like others to treat oneself, respectably; 4) Understanding Metaethics of Golden Rule with root in universalizability by 1. Conceptual analysis of Golden Rule and universalizability, then finding and revealing law of non-contradiction in both of them through a deduction 2. Arguing that moral reasoning is their connection 3. Normative universalizability is the same as Golden rule, and so, Golden Rule has been connected to metaethical universalizability by normative universalizability; 5) Presenting an argument which contradicts Relativism and Nihilism with Golden Rule and its metaethical foundation: universalizability; 6) Studying and comparing theories of Moral Metaphysics with Golden Rule and understanding their consistency or inconsistency or neutralization with Golden Rule and its root in universalizability; 7) Studying and presenting an argument that Skepticism is in challenge with universalizability or Golden Rule. --- I have published this book owing to two reasons. First and foremost, Iran is one of the most ancient countries for Golden rule and its root in universalizability. Secondly, this book has been written due to my constant moral worries and considerations. --- Pouya Lotfi Yazdi --- Spring 2017. (shrink)

Radboud Universiteit Nijmegen, 06 september 2010.

In this philosophical paper, we explore computational and biological analogies to address the fine-tuning problem in cosmology. We first clarify what it means for physical constants or initial conditions to be fine-tuned. We review important distinctions such as the dimensionless and dimensional physical constants, and the classification of constants proposed by Lévy-Leblond. Then we explore how two great analogies, computational and biological, can give new insights into our problem. This paper includes a preliminary study to examine the two analogies. Importantly, (...) analogies are both useful and fundamental cognitive tools, but can also be misused or misinterpreted. The idea that our universe might be modelled as a computational entity is analysed, and we discuss the distinction between physical laws and initial conditions using algorithmic information theory. Smolin introduced the theory of "cosmological natural selection" with a biological analogy in mind. We examine an extension of. (shrink)

The study considers the implementation of one of the top trends in modern society development – defending the role of morality in society and the value paradigm, the centre of which is increased attention to the formation of the value-semantic sphere of personality, which influences their worldview formation. Scientific research focuses on the moral values formation of the growing individual from the perspective of their worldview development, revealed by interaction with the world, specifically in interpersonal relationships and directly with themselves. (...) The essence and features of the moral values formation, in the context of interconnections and interdependence of components in the structure of an individual, are substantiated using the methods of analysis and synthesis, abstraction and concretization through the study of the scientific heritage of foreign and Ukrainian scientists. The article specifies moral values as a mechanism of human social behaviour that performs several functions in their life and affects the worldview and the formation of a personal worldview. Based on the generalization of the presented scientific array findings, the author’s concept of moral values formation in the worldview of the individual is modelled, it is presented as a diagram of the interdependence of three chain lines: 1) social morality – self-awareness – worldview; 2) values – world perception; 3) moral values – individual’s worldview. The algorithm for the studied phenomenon of an individual is seen in the moral education providing, which ensures the moral values formation in the structure of moral self-awareness and the development of the worldview of a growing personality. The individual’s worldview is determined by several factors: the system of moral knowledge and beliefs formed resulting from the acceptance of the acknowledged in society moral values that become personal; accumulated moral experience and striving for moral self-improvement. The findings outlined the issues of further scientific research, which will involve clarifying the state of students’ moral development in the educational process and the levels of their moral values formation as well. (shrink)

My thesis situates itself within the field of the Philosophy of Worldviews. Specifically, it aims to address the normative question of what the task should be of such a philosophy when faced with the problem of conflicting beliefs between religious worldviews. To answer this question, I turn to the procedure of aporetical analysis, in short, aporetics. Firstly, aporetics offers a distinct method of consistency restoration within inconsistent sets on the basis of thesis rejection and thesis modification. Secondly, aporetics leads to (...) an understanding of the availability of aporetic exits on the basis of epistemic criteria. On the one hand, this leads us to opt for an orientational monism/pluralism, which steers the middle course between the epistemic stances of exclusivism and pluralism. On the other hand, it allows us to identify epistemic criteria for worldview acquisition on the basis of three distinct superclasses. These superclasses can be derived from Jürgen Habermas' validity claims, and applied to the self-understanding of contemporary theories of religion. (shrink)

Within the scientific study of spirituality there are substantial ambiguities and uncertainties about relevant concepts, terms, evidences, methods, and relationships. Different disciplinary approaches reveal or emphasize different aspects of spirituality, such as outcomes, behaviors, skills, ambitions, and beliefs. I argue that these aspects interdepend in a way that constitutes a “systems model of spirituality.” This model enables a more holistic understanding of the nature of spirituality, and suggests a new definition that disambiguates spirituality from related concepts such as religion, cultural (...) sophistication, and prosocial behavior in animals. It also exposes important open questions about the nature of spirituality. To support the emerging scientific approach to the study of spirituality, I propose the development of a “philosophy of spirituality” that can clarify the conceptual terrain, identify important research directions, and facilitate a comprehensive and interdisciplinary investigation into the nature, validity, and implications of spirituality's conceptual and practical entailments. (shrink)

There is a variety of concepts of the divine in the eastern and western theological and philosophical traditions. There is, however, not enough reflection on the logic behind concepts of God and their justification. I clarify some necessary and sufficient conditions any attempt to explicate a concept of God has to take into account. I argue that each concept of God is a cypher for a particular worldview and distinguishes three types of justification frequently used to bestow content on particular (...) concepts of God: philosophical, theological, and scientific. I turn to four fundamental models of the God–world relation and argue that the most promising concept of God is panentheistic, on which the universe is essentially divine but is not exhaustive of the divine being. (shrink)

I start by way of clarifying briefly the problem of special divine intervention. Once this is done, I argue that laws of nature are generalizations that derive from the dispositional behaviour of natural kinds. Based on this conception of laws of nature I provide a metaphysical model according to which God can realize acts of special divine providence by way of temporarily changing the dispositions of natural entities. I show that this model does not contradict scientific practice and is consistent (...) with the assumption that the physical realm is causally closed. I then argue that prima facie any putative candidate for an act of God could also be seen as a random event or as indicating that there is something wrong with our formulation of the corresponding law of nature. While there is no sufficient philosophical or scientific reason to prefer one of these models, I argue that there are sufficient and legitimate theological reasons to endorse a framework in which at least the obtaining of some anomic states of affairs is seen as the effect of special divine intervention. Doing so, theology has the hermeneutic resources to uncover a dimension of meaningful reality, which without faith could not be seen. (shrink)