An Islamic approach from its theological sources to address the spiritual pain related to palliative care of terminally ill patients can be established on attaining a spiritual stage of soul or spirit termed as reassured soul. The attainment of such stage is based on hope of the patient to receive mercy and forgiveness of God. And the way of attainment of hope is possible by doing the repentance, praying, and patience. In combating the pain and suffering, the patient is (...) supposed to understand that the life in its reality is a test and facing such a test is possible by two ways, one is patient centric by building patience within to endure the suffering and second is seeking help from God by praying. For the spiritual wellbeing, the patient should understand that his suffering is in fact expiation for his sins. On the other hand, the visitors and caregivers of patients have certain responsibilities that contribute to enhancing of the spiritual well-being of the patient, including comforting them by giving hope to the patients and at the same time praying for their recovery. These all elements enhance the spiritual well-being of patients and help in prevention of suffering by spiritual means. (shrink)

This interview of a spiritual Sufi master of the 'Alawiyya tariqah in Algeria offers an insight into the wisdom traditions that subsist among the Sufis in North Africa. The interview explores both contemporary issues such as Islamophobia, as well as the deeper meaning of faith in the modern world.

While serving as a concise introduction to the Sunnah and Quranic exegeses, the Ebook's core purpose lies in offering a comprehensive exploration of the diverse dimensions of ulum al-aqliya (rational sciences) in Islam, spanning from its inception to the contemporary era. This encompassing view incorporates perspectives from both the Sunni and Shia traditions. The Ebook is primarily designed to equip specialists with a comprehensive understanding of Islamic intellectualism, while also ensuring that individuals without specialized knowledge can readily grasp insights (...) from each academic domain. (shrink)

This book presents a broad philosophical study of the nature of spirituality and its relationship to human well-being, addressing an area of contemporary philosophy that has been largely underexplored. David McPherson brings together a team of scholars to examine the importance of specific spiritual practices and spiritually informed virtues for 'the good life'. This volume also considers and exemplifies how philosophy itself, when undertaken as a humanistic rather than scientistic enterprise, can be a spiritual exercise and part of a (...) spiritual way of life. Clarifying key concepts, and engaging with major religious traditions such as Judaism, Christianity, Islam, Buddhism, and Confucianism, this book will appeal to students and scholars from various disciplines, including theology, sociology, and psychology, as well as to philosophers, ethicists, and other readers who are interested in modern spiritual life. (shrink)

This chapter aims at pointing out the consistency of Islam as a source for empowerment strategies of the Black population in the United States and the religion’s effective reinterpretation as a sort of contemporary gnostic self-realization in Hip Hop culture. Moreover, the link between hybrid identity constructions of Hip Hop artists that borrow from religious and cultural sources of Islam and corresponding traditions of spiritual realization in mystical Islam and Sufism is demonstrated in the course of the discussion.

Cosmopolis A Review of Cosmopolitics -/- 2015/3-4 -/- Editorial Dominique de Courcelles & Paul Ghils -/- This issue addresses the general concept of “spirituality” as it appears in various cultural contexts and timeframes, through contrasting ideological views. Without necessarily going back to artistic and religious remains of primitive men, which unquestionably show pursuits beyond the biophysical dimension and illustrate practices seeking to unveil the hidden significance of life and death, the following papers deal with a number of interpretations covering (...) a wide field extending from belief to theory, from emotions to concepts, from the wisdom of personal experience to the most sophisticated doctrines. Spirit and spirituality are indeed many-faceted notions. They may refer to the intricate world of the interacting spirits which inhabit living beings in animistic traditions, without excluding a “grand force” linking human beings within a dynamic whole on which their very existence rely . They also bear upon more atomistic and either/or approaches of Western philosophy, which have become embodied in Cartesian dualism against a monotheist background, to the point of freezing the essence of individuals and culminating in the extreme individualism that characterizes our contemporaries. However, this equally refers to the opposite conception of materialism, across times and cultures, from ancient India and Greece (Cārvāka, originally known as Lokāyata, or some Buddhist doctrines for the former, Democritus or Lucretius for the latter) to more contemporary materialistic schools, whether modern or postmodern. -/- The following papers look at the contrasting forms of the philosophy and spirit of the human factor set into a whole, with no artificial disjoint between the psychical and the physical levels, as Wittgenstein put it: “And how can a body have a soul?”. This approach is not unrelated to the notion of anthropocene examined in a recent issue of Cosmopolis, with provides another comprehensive framework open to a spiritual life emerging from the very environment that generated it. -/- *** The first section of this issue was edited by Dominique de Courcelles, director at the National French Research Centre (CNRS), whom we wish to thank for collecting relevant studies relating to the religious and political questions, with a view to focusing on the war of ideas inevitably waged behind images, concepts and perceptions, taking an asymmetrical approach. To the extent that they are mindful of global/local interactions and include representations, opinions and beliefs, such disciplines as philosophy, philology, history and social sciences can provide useful studies accounting for new practices in geopolitics and a fair diplomacy. -/- In her introduction, Dominique de Courcelles first poses the question of how the religious and political spheres interrelate, with their corresponding religious demands and humanistic values. She then suggests that the right question today may be breaking with the philosophy of human rights concerned with the defense of human beings against the hazards of arbitrary politics or the instrumental use of religion, in favour of a fair philosophy of humankind, a new humanism. This would consist in recognizing a common loyalty of all towards one interhuman, not only interstate community, to protect it from both the autonomy demanded by individuals and the instrumental use of minorities. -/- Considering the fact of diversity, so important today in terms of both politics and religion, Abdelhai Azarkan looks at the conditions under which tolerance could obtain the double status of right and duty. He revisits to two philosophers, John Locke and Voltaire, who thought about it from the historical reality of religious wars. The former made tolerance into a right, basing his analysis on the political-legal level, while the latter saw tolerance as a duty, from an analysis based on ethical-political criteria. -/- Mathieu Guidère examines what he calls semantic denominationalism, a term which implies religious attributes and identities, whichever national loyalties or personal belonging they may have at the same time. Since the early 2000s, thie phenomenon has expanded tremendously, compounded by the “war on terror” and the over media-oriented terrorist actions. Denominational expressions act as formal names for ordinary and high-profile players in domestic and foreign policies of democratic states. These systems reveal a receding secularization, while the powerful comeback of religious identities signals the failure of nation-states and the weakening of the humanist spirit. -/- Barbara De Poli retraces the history of a contemporary jihadism claiming its Islamic essence and asserting the truth of genuine coranic principles via the war on infidels, with a view to restoring the Caliphate. After defining the term jihad, she shows that even if this contemporary jiadism is spreading in the Muslim world, it radically departs from Islamic law and the received use of the term jihad, in so far as it is rooted in the early radical thinking of Islamic ideologues in the 20th century, starting with with Hassan al-Banna, the founder of the Muslim Brotherhood. This current has been fueled by by international conflicts since the outbreak of the war in Afghanistan, in which the so-called Western countries bear a major responsibility. -/- Abderrazak Sayadi starts from the Tunisian experience to ask the question of humanist values and democracy within the relationships between the religious and political spheres. As a historian of religion, he is brought to demystify certain islamic principles and to paying attention to the reform of law, seeing the separation of religion and politics as a precondition to a successful democratic gamble and the establishment of a renewed humanism. -/- Dominique de Courcelles reminds us that getting a better knowledge of narrations and words makes it possible to better understand how logical and rhetorical thinking works for those who wage an asymetriccal war, re-enchanting and mystifying the world to better take control. As soon as 1932, an exchange of letters between Einstein and Freud made it clear that, in order to free man from fatality and war, education understood as culture was fundamental. Such illustrations as the exécution of Oussama ben Laden and the Caliph’s speech in Mossoul show that a premiminary analysis of images and words is essential to a fair diplomacy conducted by people from civil society, whose culture and wisdom allow justice and force to speak together and better resist war. -/- Marcel Boisard thinks that on the day the guns fall silent, exhausted by war, we will not return to the state borders that have prevailed for a century as an outcome of the Sykes-Picot agreement of 1916. It is time to prepare the “day after”, which will be a huge challenge. To this end, a summit of Middle-East nations is urgently needed to globally decide the fate of those peoples. On the condition that we know who the enemy is and accept to name it, to understand the history of the countries, groups and alliances, and to question any false or self-interested sense of certainty. -/- *** In the second section, Paul Schafer provides the author’s experiences to explain how culture, from the artistic to the biological, has the power to to open the doors to spirituality, from the inner self to the global environment. He asks himself whether a relative permanence of spirituality can arise from the specific moments that characterize it. Laurent Ledoux synthesizes the conclusion of a symposium held on 22 January 2015 on the links between philosophy and management, on the basis of the spiritual dimension conceived as “natural” and the answers it may suggest to the issues that face the organizations in a “contemporaniversal” world. Jacques Rifflet makes that question in a secular perspective, based on the wellsprings of personal commitment before it can be caught by any religious creed or scientific theory. In this sense spirituality, in alliance with reason, both inspires human consciousness and illuminates its destiny. Sami Aldeeb asks himself whether Islam can be reconciled with human rights. Caught between the belief in an absolute and final Word descended from the sky, and evidence showing that any religion is the creation of a given culture and a society situated in time and space, the Makkan and … contexts et médinois call for differentiated, if not opposite answers and exegeses. Bernard Carmona provides the outline of a dialogical framework, which is known to be a feature of debates between the various philosophical schools of classical India, exemplified here by the transdisciplinary perspective of debates within a Buddhist context. *** The articles not focused on the previous topic include a study by Landry Signé on China’s strategy, competing with the United States to control African resources. The author deals with the specific case of China’s rapprochement with Southern Sudan since Sudan was broken up. In the last paper, Goran Fejić and Rada Iveković, return to the essential role that women should play, and comments upon the role of some international legal instruments related in particular to the elimination of all forms of discrimination. The perspective is transnational and transethnic and is based on secular criteria, as regards nation-building and more generally society-building. Considering the persistence of widespread violence, whether in times of armed conflict or in times of peace, the question remains whether it is possible to fully implement rights and justice instruments. (shrink)

Many different meanings are attributed to the term Sufi. From the philosophical standpoint the sufi sect leans towards the mystic tradition, while taken etymologically the word implies anything which is extracted from wool. Sufi was the term applied to those individuals who went through life wearing a woolen gown, spending their life in mediation and prayer. Other scholars are of the opinion that the terms sufi is derived from the root “Suffa” which is applicable to the platform built by Mohammad (...) in the mosque at Madina. Hence the term sufi applied to those benevolent and pure but homeless people who spent their time sitting on this platform and meditating upon this life and the hereafter. According to Gazzzali , the term sufi implies a man’s remaining at peace with the world, in mediation upon God. We can say that the Sufis are example of pure spiritual discipline which require a sense of dedication and humanity to get the ultimate goal of life i.e. self-realisation. (shrink)

Sufism, which emerged almost simultaneously with Islam, reached its peak influence with the passage of time. If it is permissible to say, during the Middle Ages, in a time when the people's hearts were filled with love and faith towards Islam, before skepticism and self-indulgence became prevalent, and before indulging in the pleasures of the material world, there was a great need for teachings that emphasized asceticism, self-reflection in the presence of God, irrational devotion to Him, and detachment from worldly (...) pleasures. In the Middle Ages, Sufi scholars played an important role in bridging the gap between people and Islam, and between people and God. And they accomplished this task by implementing their spiritual and moral philosophies and aspirations. Although some of their perspectives differed sharply from those of other Sufis, they never wavered from their teachings, and through this, Muhyiddin Ibn al-Arabi, who gained fame for his philosophical, Sufi, and moral ideas, stands out. We can observe the transformation of his philosophical and Sufi, as well as moral ideas, into central themes in the works of some European philosophers of the Middle Ages. (shrink)

This article explains Muhammad Iqbal’s politics of spiritual democracy and examines its applications to Pakistan and the contemporary world. Almost an official doctrine has emerged that Pakistan's creation is the result of Iqbal’s philosophy. If it is the result of the intended or unintended consequences of Iqbal’s philosophy, the question is whether Pakistan has adopted the version of his democracy. Iqbal’s ‘spiritual democracy’ stands contrary to the European model of democracy. European democracy, according to Iqbal, is materialistic and acquires the (...) interests of the individual rather than the interests of humanity. Iqbal used the expression “spiritual democracy” only once in The Reconstruction of Religious Thought in Islam, but he did not explain it. Although Iqbal used the expressions: spiritual democracy, Muslim democracy, and Islamic democracy, interchangeably in his writings, he developed his idea of spiritual democracy by drawing on the key values of Islamic ethics, notably freedom, equality, and fraternity that posit the idea of an ideal society by discarding racial, cultural, ethnic, or linguistic disparities for acquiring the common good of humanity. This article explains four theses of Iqbal’s moral and political philosophy to make sense of his model of spiritual democracy: First, human beings have the potential to legislate laws to make this world livable. Second, all human beings are equal in the moral sense. Third, human beings are free and responsible agents. Fourth, human beings have fraternal relationships with each other. So, the article explains the salient features of Iqbal’s politics of spiritual democracy and determines its implications for Pakistan, and the contemporary world. (shrink)

The nature of the soul and its relationship with the body have always been a matter of concern for philosophers throughout the history of philosophy. Today, this and other related issues are discussed within the philosophy of mind under the name of mind-body problem. The issue of the mind-body problem, or the soul and its relation to the body, has received special attention in Islamic philosophy. One of the Muslim philosophers who extensively wrote on this issue was Sadraddin Shirazi, (...) widely known as Mulla Sadra. This paper examines Sadraddin Shirazi’s approach to the mind-body problem. It is known that historically, most philosophers regarded human beings as a composition of a material body and an immaterial soul. Although this dualistic approach to human beings has a long history, it became more popular due to French philosopher René Descartes’ endeavors. Generally, Muslim philosophers were also dualists, like Descartes. However, Sadraddin Shirazi, who was Descartes’ contemporary, rejects earlier philosophers’ theories on human nature. He claims that a human being, when it comes into existence, is material, while this material being gradually evolves into an immaterial being. The soul’s journey from material being to immaterial one becomes possible thanks to substantial motion. Shirazi’s famous theory on this issue is known as the soul’s corporeal origination and spiritual subsistence. Though this paper acknowledges Shirazi’s theory’s originality and coherence, it remains skeptical about the issue that whether his theory corresponds to dualism or monism. Now, after discussing Sadraddin Shirazi’s view on the issue, I can make the case that his corporeal origin soul theory is quite a revolutionary idea. In terms of the mind-body problem, even at the beginning, it solves the issue. Shirazi considers the soul bodily at its early stage. If the soul is not spiritual, then there is a material body and a material soul, and they can interact and unify. Therefore, there is no mind-body problem. However, then spirituality emerges, as do the mind-body problem. (shrink)

この巨大な専門用語を積んだ(この本は本当に用語集が必要です!)、重い学術的な仕事が教育を受けた世界でベストセラーになったことは驚くべきことであり、フィッティングです。専門用語を学び、551ページのテキ ストと238ページのノートを耕すために専用する必要があります。私たちは何度も何度も言われていますが、これは来るものの輪郭に過ぎないと言われています! 彼は3つの運動の行き過ぎを厳しく批判するが、これは非常にリベラルで精神的な観点から、宗教、哲学、行動科学の非建設的でNew年齢の神秘的でポストモダンな解釈である。 彼は哲学、心理学、社会学、宗教の様々な世界観を詳細に分析し、彼らの致命的な還元主義的欠陥を(主に)ケアと輝きの気持ちで暴露するが、彼が分析する情報源のほとんどは今日はほとんど関連性がない。 彼らは20年前に研究と執筆をしていたときにすでに時代遅れだった用語や概念を使用しています。一つは、専門用語の無限のページをスローする必要があります - ハーバーマス、カント、エマーソン、ユングet.alの議論を積んだ。真珠にたどり着くために。 あなたは悪い書き込み、混乱し、時代遅れのアイデアと時代遅れの専門用語の素晴らしいサンプリングを得る。 現在の教育が良ければ、この本を読むのは二重に苦痛です(そして、ほとんどの人間の行動に関する書き込み)。 それは非常に拷問と混乱しているので、痛みを伴う、そして、あなたがそれが現代の心理学と哲学でいかに単純であるかを認識したときに再び。用語とアイデアは恐ろしく混乱し、日付が付いています(しかし、ウィルバー 自身の分析では、彼の情報源よりもそれほどではありません)。 著者のほとんどはそれに気づいていませんでしたが、この本とその情報源のほとんどは心理学のテキストです。それは、なぜ私たちが私たちがどのように考え、行動するのか、そして将来どのように変わるのかについて、人 間の行動と推論についてです。しかし、(最近までそのような議論のように)説明のどれも本当に説明ではないので、彼らは人間の行動に関する洞察を与えなくなります。誰も関係する精神的なメカニズムについて議論しま せん。これは、ステアリングホイールについて話し合うエンジン、燃料、またはドライブトレインの知識なしに、ハンドルと金属と塗料について議論する車の仕組みを説明するようなものです。実際には、ほとんどの古い' 説明'の行動と同様に、テキストはここでdを引用し、Wilberによるコムメントは、多くの場合、彼らが説明として受け入れる(そして省略する)ものの種類、そしてhey 実際のコンテンツよりも推論の種類のためにより興味深いです。 哲学と認知と進化心理学に取り組むならば、そのほとんどは古風です。ほぼすべての人(学者と公共の人)と同じように-e.g.、デネットの自由の進化や他の本の私のレビューを参照してください)、彼は宗教と倫理の 基礎を理解していない - 実際には、すべての人間の行動は、私たちの遺伝子にプログラムされています。彼が多くの本を書いている間、私たち自身を理解する革命が起こり、それが彼を通り過ぎました。 現代の2つのシス・エムスの見解から人間の行動のための包括的な最新の枠組みを望む人は、私の著書「ルートヴィヒ・ヴィトゲンシュタインとジョン・サールの第2回(2019)における哲学、心理学、ミンと言語の論 理的構造」を参照することができます。私の著作の多くにご興味がある人は、運命の惑星における「話す猿--哲学、心理学、科学、宗教、政治―記事とレビュー2006-2019 第3回(2019)」と21世紀4日(2019年)の自殺ユートピア妄想st Century 4th ed (2019)などを見ることができます。 .

Since Antoine Faivre's emergence and establishment of "Western esotericism" in the late twentieth century, the discourse of globalising esotericism (beyond the West) has been fraught with controversy. As there are several polemical conversations about how such an effort should manifest itself in esoteric scholarship. This comparative, descriptive, and religionist approach to esotericism explores the intricate relationship between sexuality and spirituality by understanding the intersections of these aspects as manifested in Western, Eastern, and African esoteric currents, from Aleister Crowley's magia (...) sexualis to Marie Laveau (The Widow Paris)'s "Gris-Gris". Firstly, this is achieved by bringing said geographical regions into dialogue with one another, determining how esotericism fits into the overall trajectory of the origins of religion. Secondly, delving into the polemics and history of sexuality: from Foucault to Freud. Thirdly, positioning an esoteric spirituality in the digital era. Consequently, through identifying currents in the West, East, and Africa: including Paganism, Thelema, Satanism, New Age, and Theosophy in the West and Egyptian Paganism, Hinduism, and Buddhism in the East, in addition to African Traditional Religion (ATR), Sufi Islam, and Afro-American "Conjure" in Africa. This study, when intersected with philosophical conceptualisations of the self, contributes to a novel understanding of sexuality as sacred post-theistic (self-) spirituality, with esotericism serving as the foundation for such an approach. (shrink)

The phenomenon of interculturality and interreligiousness is a delicate and complex one at the same time, having to meet all the factors related to a certain type of education centered on respecting the values of those around us and offering moral support, and sometimes even material, so that together we can discover ourselves as an integral part of a universal heritage. Students from Muslim and Jewish families brought an intercultural and spiritual added value, since they agreed to come to the (...) Orthodox Religion class and talk about the tradition and spirituality of their culture in a divided world, without losing their cultural identity or religious, just to better know and respect the values that define our religions and cultures. Intercultural and interreligious bridges have made us listen to each other, appreciate each other and see with other eyes minds beyond certain walls that can surround our society too hasty to rediscover its values. We could say that this experience represented a landmark of the interculturality of this institution, a landmark that we can gratefully offer as a model of applied multidisciplinary research (sociological, anthropological, historical or theological). (shrink)

The religious landscape of the 21st century presents the imprint of ideological and socio-cultural transformations that reshaped the people’s perception on faith. Cosmopolitanism and the effects of digital revolution in the field of communication and information brought before the individual a mosaic of religious beliefs. Thus, believers interrogate themselves on their spiritual identity and seek answers on their neighbour’s faith. In this sense, the path of dialogue represents the key to understanding the contemporary religious universe and to bring stability to (...) freedom of expression of each person’s spirituality and faith. The current European and Romanian context brings into everyone’s attention the interaction between Christians and Muslims. One of the first aspects to be taken into consideration on the path of dialogue is the assumption of a set of common moral values that guarantee peace, security, fundamental rights and freedom for all. Through all its forms of articulation and expression, religion must make an ethical contribution to social stability and guarantee the fulfilment and dignity of the human being, more than a civil religion or humanistic philosophy can ever promise or offer. (shrink)

Sebuah Tinjauan singkat kehidupan dan spiritual otobiografi dari mistik Adi Amerika yang unik (Franklin Jones). Stiker di sampul beberapa edisi mengatakan ' otobiografi spiritual yang paling mendalam sepanjang masa ' dan ini mungkin benar. Saya dalam 70 dan telah membaca banyak buku oleh guru spiritual dan spiritualitas, dan ini adalah salah satu yang terbesar. Tentu saja, itu adalah by jauh dan paling jelas account dari proses pencerahan yang pernah saya lihat. Bahkan jika Anda tidak memiliki minat sama sekali dalam yang (...) paling menarik dari semua proses psikologis manusia, itu adalah dokumen yang luar biasa yang mengungkapkan banyak tentang agama, yoga, dan psikologi manusia dan probe kedalaman dan batas kemungkinan manusia. Aku menggambarkannya dalam beberapa detail dan membandingkan ajarannya dengan bahwa dari India kontemporer mistik Osho. Mereka yang ingin komprehensif up to date kerangka perilaku manusia dari dua systems tampilan modern dapat berkonsultasi buku saya 'struktur Logis filsafat, psikologi, mind dan bahasa dalam Ludwig wittgenstein dan John Searle ' 2nd Ed (2019). Mereka yang tertarik pada tulisan saya lebih mungkin melihat 'berbicara monyet--filsafat, psikologi, ilmu, agama dan politik di planet yang ditakdirkan--artikel dan review 2006-2019 3rd ed (2019) dan bunuh diri utopian delusi di 21st Century 4th Ed (2019). (shrink)

यह दोनों अद्भुत और फिटिंग है कि इस विशाल, शब्दजाल से लदी (इस पुस्तक को वास्तव में एक शब्दकोष की जरूरत है!), भारी शैक्षणिक काम शिक्षित की दुनिया में एक सबसे अच्छा विक्रेता बन गया है. एक शब्दजाल जानने के लिए समर्पित किया जाना है और फिर पाठ के 551 पृष्ठों और नोटों के 238 पृष्ठों के माध्यम से हल. एम,हम बार बार कहा जाता है कि यह सिर्फ क्या आ रहा है की एक रूपरेखा है! हालांकि वह गंभीर रूप (...) से तीन आंदोलनों की ज्यादतियों की आलोचना करता है, यह एक विरचनात्मक और New आयु रहस्यमय और धर्म, दर्शन और व्यवहार विज्ञान के एक बहुत उदार, आध्यात्मिक दृष्टिकोण से व्यवहार विज्ञान है अर्थात्, डेसन, पीएम और गुट निरपेक्षता, उग्र समानतावाद और वैज्ञानिक विरोधी बौद्धिकता के बिना। वह कुछ विस्तार में दर्शन, मनोविज्ञान, समाजशास्त्र और धर्म के विभिन्न दुनिया विचारों का विश्लेषण करती है, (ज्यादातर) देखभाल और brill iance के साथ उनके घातक रिडक्शनिस्ट खामियों को उजागर,लेकिन स्रोतों वह विश्लेषण के अधिकांश लगभग कोई प्रासंगिकता के आज कर रहे हैं. वे शब्दावली और अवधारणाओं है कि पहले से ही पुराने थे जब वह शोध और 20 साल पहले लिख रहा था का उपयोग करें. एक शब्दजाल के अंतहीन पन्नों के माध्यम से dig है - Habermas, कांत, Emerson, जंग et alias की चर्चा से लदी. मोती को पाने के लिए. तुम बुरा लेखन, उलझन में और पुराने विचारों और अप्रचलित शब्दजाल का एक भयानक नमूना मिलता है. यदि एक एक अच्छा वर्तमान शिक्षा है, यह doubly इस पुस्तक को पढ़ने के लिए दर्दनाक है (और मानव व्यवहार पर सबसे अधिक लेखन). दर्दनाक है क्योंकि यह बहुत अत्याचार और भ्रामक है, और फिर जब आप को एहसास कितना आसान यह आधुनिक मनोविज्ञान और दर्शन के साथ है. शब्दावली और विचारों को भयावह रूप से भ्रमित और दिनांकित कर रहे हैं (लेकिन Wilber में कम तो अपने स्रोतों की तुलना में अपने विश्लेषण). इस पुस्तक और इसके स्रोतों के अधिकांश होगा मनोविज्ञान ग्रंथों, हालांकि लेखकों के अधिकांश यह पता नहीं था. यह मानव व्यवहार और तर्क के बारे में है कि हम क्यों सोचते हैं और जिस तरह से हम करते हैं और कैसे हम भविष्य में बदल सकता है कार्य. लेकिन (हाल ही में जब तक इस तरह के सभी चर्चा की तरह) explanations में से कोई भीवास्तव में स्पष्टीकरण कर रहे हैं, और इसलिए वे मानव व्यवहार में कोई अंतर्दृष्टि दे. कोई भी शामिल मानसिक तंत्र पर चर्चा करता है. यह वर्णन कैसे एक कार काम करता है बीवाईस्टीयरिंग व्हील और धातु और इंजन, ईंधन या ड्राइव ट्रेन के किसी भी ज्ञान के बिना रंग पर चर्चा की तरह है. वास्तव में, व्यवहार के सबसे पुराने स्पष्टीकरण की तरह, ग्रंथों बोलीघ यहाँ और Wilber द्वारा comments अक्सर बातें वे स्वीकारकरते हैं की किस प्रकार के लिए और अधिक दिलचस्प हैं (औरछोड़!) स्पष्टीकरण के रूप में, और तर्क टीहे का उपयोग करें की तरह, वास्तविक सामग्री के लिए की तुलना में. यदि एक दर्शन और संज्ञानात्मक और विकासवादी मनोविज्ञान पर है, इस के अधिकांश पुरातन है. लगभग हर किसी की तरह (स्कॉलर और सार्वजनिक एक जैसे-ई.छ., Dennett स्वतंत्रता विकसित और अन्य पुस्तकों की मेरी समीक्षा देखें), वह समझ में नहीं आता कि धर्म और नैतिकता की मूल बातें - वास्तव में सभी मानव व्यवहार, हमारे जीन में क्रमादेशित रहे हैं. अपने आप को समझने में एक क्रांति हो रही थी जब वह अपनी कई किताबें लिख रहा था और यह उसे पारित कर दिया. आधुनिक दो systems दृश्यसे मानव व्यवहार के लिए एक व्यापक अप करने के लिए तारीख रूपरेखा इच्छुक लोगों को मेरी पुस्तक 'दर्शन, मनोविज्ञान, मिनडी और लुडविगमें भाषा की तार्किक संरचना से परामर्श कर सकते हैं Wittgenstein और जॉन Searle '2 एड (2019). मेरे लेखन के अधिक में रुचि रखने वालों को देख सकते हैं 'बात कर रहेबंदर- दर्शन, मनोविज्ञान, विज्ञान, धर्म और राजनीति पर एक बर्बाद ग्रह --लेख और समीक्षा 3 एड (2019) और आत्मघाती यूटोपियान भ्रम 21st मेंसदी 4वें एड (2019) . (shrink)

这是既惊人的,适合这个巨大的,行话满载(这本书真的需要一个词汇表!),大量的学术工作已成为畅销书在世界上的教育。一个人必须专心学习行话,然后翻阅551页的文本和238页的笔记。M,我们一次又一次地被告 知,这只是一个即将发生的事情的轮廓! 虽然他严厉批评了三个运动的过激行为,但从非常自由的精神观点来看,这是一种解构的、新时代神秘主义和后现代对宗教、哲学和行为科学的解释,没有最坏的德顿,下午和不结盟运动的行话,狂热的平均主义和反科学的反知 识主义。 他详细分析了哲学、心理学、社会学和宗教的各种世界观,揭露了哲学、心理学、社会学和宗教等不同世界观的致命减少缺陷,但如今他分析的大部分来源几乎毫无关系。 他们使用的术语和概念,已经过时的,当他研究和写作20年前。人们不得不浏览无数页的行话——关于哈贝马斯、康德、爱默生、荣格et.al。去珍珠 你得到一个了不起的样本,糟糕的写作,混乱和过时的想法和过时的行话。 如果一个人有一个良好的当前教育,读这本书(和大多数关于人类行为的写作)是双重痛苦的。 痛苦,因为它是如此的折磨和困惑,然后再次当你意识到它是多么简单与现代心理学和哲学。术语和想法是可怕的混乱和过时的(但在威尔伯自己的分析比在他的来源更不然)。 这本书和它的大部分来源是可能的心理文本,虽然大多数作者没有意识到这一点。它是关于人类行为和推理的,关于我们为什么以我们的方式思考和行动,以及将来我们如何改变。但是(就像直到最近所有的这类讨论一样),没 有一个解释是真正的解释,因此它们不能洞察人类的行为。没有人讨论所涉及的心理机制。这就像描述汽车是如何工作的by讨论方向盘和金属和油漆没有任何了解的发动机,燃料或传动系。事实上,像大多数老人们的行为解释 一样,这里引用的文字和威尔伯的文法通常更有趣,因为他们接受(和忽略!)作为解释,以及推理的种类,而不是实际内容。 如果一个人对哲学、认知和进化心理学有一套,大部分都是古老的。像几乎每个人都一样(学者和公众一样。g g.,看看我对丹奈特的自由进化和其他书籍的评论,他不明白宗教和伦理的基本知识——事实上所有的人类行为,都是被编程到我们的基因中。当他写许多书时,一场了解自己的革命正在发生,它经过他。 那些希望从现代两个系统的观点来看为人类行为建立一个全面的最新框架的人,可以查阅我的书《路德维希的哲学、心理学、Min d和语言的逻辑结构》维特根斯坦和约翰·西尔的《第二部》(2019年)。那些对我更多的作品感兴趣的人可能会看到《会说话的猴子——一个末日星球上的哲学、心理学、科学、宗教和政治——文章和评论2006-20 19年第3次(2019年)和自杀乌托邦幻想21篇世纪4日 (2019).

Dieses Buch und die meisten seiner Quellen sind Möchtegern-Psychologie texte, obwohl die meisten Autoren es nicht erkannten. Es geht um menschliches Verhalten und Argumentation, warum wir so denken und handeln, wie wir es tun und wie wir uns in Zukunft verändern könnten. Aber (wie alle diese Diskussionen bis vor kurzem)keine der Erklärungensind wirklich Erklärungen, und so geben sie keinen Einblick in menschliches Verhalten. Niemand diskutiert die damit verbundenen mentalen Mechanismen. Es ist, als würde man beschreiben, wie ein Auto by arbeitet, (...) wenn man dasLenkrad und Metall diskutiert und ohne Kenntnis des Motors, Kraftstoffs oder Antriebsstrangs lackiert. Tatsächlich sind die Texte, wie die meisten älteren "Erklärungen" des Verhaltens,hier und die Kommentsvon Wilber oft interessanter für die Art von Dingen, die sie als Erklärungen akzeptieren (undweglassen!) und die Art der Argumentation, die sie verwenden, als für den eigentlichen Inhalt. (shrink)

E 'sia sorprendente e appropriato che questo enorme, gergo-carico (questo libro ha davvero bisogno di un glossario!), lavoro pesantemente accademico è diventato un best seller nel mondo degli istruiti. Bisogna dedicarsi a imparare il gergo e poi ad arare attraverso 551 pagine di testo e 238 pagine di note. Meanwhile, ci viene detto più e più volte che questo è solo un contorno di ciò che verrà! Anche se critica severamente gli eccessi dei tre movimenti, si tratta di un'interpretazione mistica (...) e postmoderna decostruttiva e New Age della religione, della filosofia e delle scienze comportamentali da un punto di vista molto liberale e spirituale, cioè senza il peggior decon, pm e Vietnam gergo, egualitarismo rabbioso e anti-intellettualismo. Si ottiene un fantastico campionamento di scritte sbagliate, idee confuse e obsolete e gergo obsoleto. Se uno ha una buona istruzione attuale, è doppiamente doloroso leggere questo libro (e la maggior parte della scrittura sul comportamento umano). Doloroso perché è così torturato e confuso, e poi di nuovo quando ti rendi conto di quanto sia semplice con la psicologia moderna e la filosofia. La terminologia e le idee sono orribilmente confuse e datate (ma meno nell'analisi di Wilber che nelle sue fonti). Questo libro e la maggior parte delle sue fonti sono testi di psicologia aspiranti, anche se la maggior parte degli autori non se ne rese conto. Si tratta del comportamento umano e del ragionamento sul perché pensiamo e agiamo come facciamo e come potremmo cambiare in futuro. Ma (come tutte queste discussioni fino a poco tempo fa) nessuna delle esplicazionisono davvero spiegazioni, e quindi non danno alcuna comprensione del comportamento umano. Nessuno discute i meccanismi mentali coinvolti. È come descrivere come funziona un'auto discutendoil volante e il metallo e vernice senza alcuna conoscenza del motore, del carburante o del treno a trazione. Infatti, come la maggior parte delle più vecchie spiegazioni di comportamento, i testi citatiqui e i comments di Wilber sono spesso più interessanti per che tipo di cose che accettano (eomettere!) come spiegazioni, e il tipo di ragionamento they uso, che per il contenuto effettivo. Se si è sulla filosofia e la psicologia cognitiva ed evolutiva, la maggior parte di questo è arcaico. Come quasi tutti (studiosi e pubblico allo stesso modo-e.g. vedi la mia recensione di Freedom Evolves di Dennett e di altri libri), non capisce che le basi della religione e dell'etica, in realtà tutti i comportamenti umani, sono programmati nei nostri geni. Una rivoluzione nella comprensione di noi stessi stava avvenendo mentre scriveva i suoi numerosi libri e lo passava davanti. Coloro che desiderano un quadro aggiornato completo per il comportamento umano dalla moderna vista a due systems possono consultare il mio libro 'La struttura logica dellafilosofia, psicologia, Mind e il linguaggio in Ludwig Wittgenstein e John Searle' 2nd ed (2019). Coloro che sono interessati a più dei miei scritti possono vedere 'TalkingMonkeys--Filosofia, Psicologia, Scienza, Religione e Politica su un Pianeta Condannato--Articoli e Recensioni 2006-2019 3rd ed (2019) e Suicidal Utopian Delusions nel 21st Century 4th ed (2019) . (shrink)

Vous obtenez un échantillon formidable de mauvaise écriture, des idées confuses et dépassées et un jargon obsolète. Si l’on a une bonne éducation actuelle, il est doublement douloureux de lire ce livre (et la plupart écrit sur le comportement humain). Douloureux parce qu’il est si torturé et déroutant, et puis encore quand vous vous rendez compte à quel point il est simple avec la psychologie moderne et la philosophie. La terminologie et les idées sont horriblement confuses et datées (mais moins (...) dans l’analyse de Wilber que dans ses sources). Ce livre et la plupart de ses sources sont des textes de psychologie en soi, bien que la plupart des auteurs ne s’en soient pas rendu compte. Il s’agit du comportement humain et du raisonnement sur les raisons pour lesquelles nous pensons et agissons comme nous le faisons et comment nous pourrions changer à l’avenir. Mais (comme toute une telle discussion jusqu’à récemment) aucune des explications n'est vraiment des explications, et donc ils ne donnent aucun aperçu du comportement humain. Personne ne discute des mécanismes mentaux impliqués. C’est comme décrire comment une voiture fonctionne by discuter du volant et du métal et de la peinture sans aucune connaissance du moteur, du carburant ou du train d’entraînement. En fait, comme la plupart des anciens «exemples» de comportement, les textes cite ici et les commentaires par Wilber sont souvent plus intéressants pour ce genre de choses qu’ils acceptent (et omettre!) comme explications, et le genre de raisonnement ils utilisation, que pour le contenu réel. Si l’on est sur la philosophie et la psychologie cognitive et évolutive, la plupart de ce qui est archaïque. Comme presque tout le monde (érudits et public—e. g. voir mon examen de La Liberté Evoluie de Dennett et d’autres livres), il ne comprend pas que les bases de la religion et l’éthique - en fait tout comportement humain, sont programmés dans nos gènes. Une révolution dans la compréhension de nous-mêmes a eu lieu alors qu’il écrivait ses nombreux livres et il l’a passé par. Ceux qui souhaitent un cadre complet à jour pour le comportement humain de la vue moderne de deux systemes peuvent consulter mon livre 'The Logical Structure of Philosophy, Psychology, Mind and Language in Ludwig Wittgenstein and John Searle' 2nd ed (2019). Ceux qui s’intéressent à plus de mes écrits peuvent voir «Talking Monkeys --Philosophie, Psychologie, Science, Religion et Politique sur une planète condamnée --Articles et revues 2006-2019 3e ed (2019) et Suicidal Utopian Delusions in the 21st Century 4th ed (2019) et autres. (shrink)

Muslim Sufi ideology had been spread by the saints who came from various Islamic countries. The cultural and religious atmosphere of India was very favourable for Sufism which has a power to move the minds towards humanity and philanthropy. Quran teaches us that we must love God vehemently and the effect of which produces love for his creations. Sufis in their effort followed the commands of Almighty. They tried to come near all sorts of human beings and understood their (...) agonies and yearnings. They had the power to absorb the sadness of others in them and infuse a spirit of joy so that a congenial society may be formed. The spiritual orders in which people enter through someone who has the capability of evoking conscience. They not only make men by nature human but they try to inculcate a spirit among all which they obtained from the teachings of Islam. They had been closely following the religion which was then prevailing over the society. They adopted the good aspects of other religions and amalgamated such views with their own ideology such kind of noble scheme brought the mankind near to each other. This became the basis of integration and communal harmony. Shah Mohammad Kazim Qalander established a shrine at Kakori about two hundred years ago to spread the message of humanity and to find out the solution of the problems of human beings around. It has captured the hearts so much so that even today the place is famous as a Solace where people gather and find the balm for their wounds and cure of their diseases which had penetrated not only body but the souls as well. Shah Kazim Qalander lit a candle which spread light of learning and kindled the inner self of those who came to him in quest of real knowledge. Shah Kazim Qalander made his eldest son as his spiritual heir and thus he acquired the holy seat of his father. Shah Turab Ali Qalander eldest son of Shah Qazim Qalander excelled in all spheres of Sufi system. He diffused the knowledge that he attained from his spiritual guide and from his father for a long time from this holy place and became famous almost throughout the world. (shrink)

Anda bisa mendapatkan ringkasan singkat dari buku ini di p 135 atau 326. Jika Anda tidak sampai dengan kecepatan pada psikologi evolusi, Anda harus terlebih dahulu membaca salah satu dari banyak teks baru-baru ini dengan istilah ini dalam judul. Salah satu yang terbaik adalah "buku pegangan psikologi evolusi" 2nd Ed oleh Buss. Sampai sekitar 15 tahun yang lalu, ' penjelasan ' dari perilaku belum benar-benar telah penjelasan proses mental sama sekali, tapi agak kabur dan sebagian besar tidak berguna deskripsi dari (...) apa yang orang lakukan dan apa yang mereka katakan, tanpa wawasan mengapa. Kita mungkin mengatakan bahwa orang berkumpul untuk memperingati sebuah peristiwa, memuji Tuhan, menerima nya (atau mereka) berkat, dll. , tapi tak satu pun dari ini menggambarkan proses mental yang relevan, jadi kita bisa mengatakan bahwa mereka adalah penjelasan dalam banyak cara yang sama bahwa ia menjelaskan mengapa sebuah apel turun ke tanah jika kita mengatakan yang karena kita dirilis itu, dan itu berat-tidak ada mekanisme dan tidak ada penjelasan atau kekuatan prediktif. Buku ini melanjutkan penjelasan dasar genetik perilaku manusia yang hampir secara universal diabaikan dan ditolak oleh para akademisi, agama, politik dan masyarakat (Lihat buku yang sangat bagus Pinker ' ' The Blank Slatè '). Pernyataan-Nya (P3) bahwa tidak ada artinya untuk menanyakan apakah agama adalah genetik keliru sebagai persentase variasi dari setiap perilaku karena gen dan lingkungan dapat dipelajari, sama seperti mereka adalah untuk semua perilaku lain (Lihat misalnya, Pinker). Judul harus "awal upaya untuk menjelaskan beberapa aspek agama primitif", karena ia tidak memperlakukan kesadaran yang lebih tinggi sama sekali (misalnya, Satori, pencerahan dll) yang sejauh ini fenomena yang paling menarik dan satu-satunya bagian dari agama kepentingan pribadi untuk cerdas, berpendidikan orang di abad ke-21. Membaca seluruh buku ini, Anda tidak akan pernah menebak hal seperti itu ada. Demikian juga, untuk bidang narkoba dan agama yang sangat besar. Ini tidak memiliki kerangka untuk rasionalitas dan tidak menyebutkan sistem ganda pandangan pemikiran yang sekarang begitu produktif. Untuk thadalah saya sarankan saya sendiri Recent Papers. Namun demikian, buku ini memiliki banyak bunga, dan meskipun diberi tanggal masih layak dibaca. Mereka yang ingin komprehensif up to date kerangka perilaku manusia dari dua systems tampilan modern dapat berkonsultasi buku saya 'struktur Logis filsafat, psikologi, mind dan bahasa dalam Ludwig wittgenstein dan John Searle ' 2nd Ed (2019). Mereka yang tertarik pada tulisan saya lebih mungkin melihat 'berbicara monyet--filsafat, psikologi, ilmu pengetahuan, agama dan politik di planet yang ditakdirkan--artikel dan review 2006-2019 3rd ed (2019) dan bunuh diri utopian delusi di 21st Century 4th Ed (2019). (shrink)

This paper explores the metaphysical concepts of divine “love” (ʿeshq), “attraction” (jadhbe), and “selflessness” (bīkhodī) in the seminal Iranian Shīʿī Muslim thinker Mullā Muḥsin Fayḍ Kāshānī’s poetry. This research emerges from the gap in existing literature, which mainly explores Fayḍ Kāshānī’s philosophical, theological, or ḥadīth works, while the scrutiny of his poetry largely stays within its literary attributes, overlooking the philosophical and mystical themes embedded within. The paper’s thesis posits that according to Fayḍ Kāshānī, the spiritual journey commences with reason, (...) progressing to constant divine contemplation, a combination that nurtures muḥabbat—an initial stage of divine love—which, when discovered, evokes a more intense love: “divine attraction” in the seeker’s heart, leading to selflessness and divine unity. This paper employs the hermeneutic method and analytical examination to scrutinize Fayḍ Kāshānī’s poetry within the context of his treatises. It follows an “intracultural” interpretation to explore Fayḍ Kāshānī’s thought within Persian intellectual tradition and uses an “intercultural” interpretation to contextualize the findings within Islamic, Christian, and ancient Greek metaphysics. The methodology includes a “horizontal interpretation” of Quranic and ḥadīth references in Fayḍ Kāshānī’s works and a “vertical interpretation” of unveiling deeper meanings of Fayḍ Kāshānī’s thoughts within the broader mystical traditions. (shrink)

Jalal al-Din Muhammad al-Balkhi Rumi (1207-1273), often referred to as Mawlana (lord/master) or Rumi, is one of the most important figures of Islamic Sufism. Rumi’s work, I shall argue, is particularly timely today. There are tendencies among contemporary Muslim intellectuals to accept the Sufi interpretation of Islam and to present a picture of Islam as tolerant and peaceful, not only to counteract Western Islamophobia but also to counteract extremism within Islamic societies. In this paper, then, I wish to (...) introduce some aspects of Rumi’s thought and, specifically, his ideas on tolerance. The present discussion will focus on: knowledge of God and tolerance; human identity and tolerance; and spiritual journey and tolerance. My contention is that Rumi’s concept of tolerance is not only of academic and historical interest, but of particular relevance to current discussions in Islamic intellectual life. (shrink)

A translation and analysis of a short ethical treatise written in Tibet in the late 18th or early 19th century. The Khache Phalu includes references to both Buddhist and Islamic thought in providing ethical and spiritual advice. The analysis gives an overview of the secondary literature in both Tibetan and English that is accessible to non-specialists and defends the claim that many passages are deliberately ambiguous. The translation was done with Tenzin Norbu Nangsal and also includes the full Tibetan (...) text. (shrink)

Just like letters that go together in a word, there are soulmates who came in the symbolic “Be.” Spiritual partnership found in soulmates are far from foreign to Islam: to the contrary The Quran and Prophetic Tradition are replete with them. The need for heart based self-study and self-discovery beyond (including but not limited to) family of origin, into the Muslim meta-history is evident in the erasure of this truth from mainstream narrative. When applied with intellect The Quran and Prophetic (...) Tradition stand well on their own for depth in understanding relationships. Guidance from the Quran and Prophetic Tradition simultaneously make connections to the perennial wisdom of all faiths and spirituality of the Prophetic inclination to love and the Divine Reality of simply being. (shrink)

This study explores the distinguished Persian Sufi mystic Shaykh Maḥmūd Shabestarī’s Golshan-e Rāz, or The Rose Garden of Mystery. Adopting a hermeneutic approach, it scrutinizes the intricate spiritual journey towards divine realization delineated in Shabestarī’s poetry, utilizing qualitative content analysis of original texts and interpretations by scholars such as Lāhījī and Ibn Turka Iṣfahānī. The main question the paper addresses is this: “How can the spiritual journeyer overcome obstacles—particularly ‘otherness’—and achieve unity with the divine Essence within the framework of (...) class='Hi'>Islamic mysticism, as interpreted through Shabestarī’s teachings in Golshan-e Rāz?” To answer this inquiry, the paper addresses pivotal questions concerning Shabestarī’s depiction of the spiritual journeyer’s path, its stages and challenges, and the critical role of the human form in divine manifestation. The study underscores the necessity of overcoming duality and distinction, alluding to the transformative nature of the journey that necessitates self-purification and the cessation of otherness. Findings from this study provide an enriched understanding of Shabestarī’s thought, contributing to the discourse on Islamic metaphysics. It presents valuable insights into the spiritual journeyer’s path, offering a comprehensive interpretation of the challenges, practices, and transformative experiences leading to divine realization and unity. (shrink)

This collection brings together some of the most outstanding and representative writings of Martin Lings (1909–2005), drawn from his broad span of works. He was former Keeper of Oriental Manuscripts at the British Museum, as well as being a distinguished translator, scholar, and poet. Lings was the author of several award-winning books on subjects ranging from Sufism to Shakespeare, including "A Sufi Saint of the Twentieth Century: Shaikh Ahmad al-ʿAlawi, His Spiritual Heritage and Legacy" (1961), the best-selling "Muhammad: His Life (...) Based on the Earliest Sources" (1983, translated into over a dozen languages), and "Shakespeare in the Light of Sacred Art" (1966). He also wrote works addressing the spiritual crisis of our times, such as "The Eleventh Hour" (1987), "Ancient Beliefs and Modern Superstitions" (2001), and "A Return to the Spirit" (2005) This anthology conveys wisdom of a timeless nature—neither of the East nor of the West—which the world today desperately needs. (shrink)

The monopolistic tendency of modern science in asserting itself as the exclusive interpreter of the human psyche or mind through its psychology does so while negating the most crucial dimension that makes it a complete psychology, the metaphysical order as is found across the world in all times and places. The reductionistic turn of modern Western psychology away from its metaphysical roots has deformed the original “science of the soul” rendering it null and void. That spirituality and metaphysics have (...) been marginalized and deemed irrelevant in modern science was assumed to be the logical course of progress. Ironically, however, their fundamental absence is the reason contemporary psychology is in disarray. Numerous individuals may see this as preposterous and think that to suggest this is to turn back the clock to the dark ages of knowledge. However, if psychology is returned to its origin in metaphysics, sacred science, and spiritual principles, it can again become worthy of being called a “science of the soul.” This interview with Islamic philosopher, Seyyed Hossein Nasr, on the discipline of psychology explores the original meaning of the “science of the soul” as it is understood across the diverse cultures of the world. (shrink)

Second Online Session -/- on the theme -/- Development of Philosophy in India -/- 24th June, 2014 -/- positive -/- Table of Content -/- Preface to the Second Session -/- Spirituality Some Philosophical trends : PROF. D.N.TIWARI -/- ROLE OF YOGA AND NATUROPATHY IN THE DEVELOPMENT OF AN IDEAL LIFE STYLE: PROF. SOHAN RAJ TATER -/- THE DEVELOPMENT OF EARLY MUSLIM PHILOSOPHY: DR MERINA ISLAM -/- THE RELEVANCE OF PHILOSOPHY IN THE 21ST CENTURY: DR. K.VICTOR BABU -/- Public Service (...) Values and Ethics in Public Administration: DR. DESH RAJ SIRSWAL -/- Dharma Philosophy in the Epic Period-with Special Reference to Mahabharata: DR ADITI PATRA (NEE RAY) -/- A PERSPECTIVE IN INDIAN BUSINESS ETHICS : C.V.JAYANTHI -/- Examining Nationality as a taken-for-granted Frame of Reference: SHWETA SINGH -/- Is It Justified to Approve Euthanasia based on the Right to Life with Dignity an Examination: MALAY DAS -/- Meaning Holism as a Semantics Theory: RAJIBA LOCHAN BEHERA -/- DEVELOPMENT OF SIKHISM: RAJNI BALA & MANJU CHAUHAN -/- Life is Philosophy and Philosophy is Life : DR MAYA MAINKAR -/- DEVELOPMENT OF PHILOSOPHY IN INDIA SOME SUGGESSIONS: DR JAYADEV SAHOO . (shrink)

A universal religion is a philosophical and theological concept with universal applicability regardless of culture, race, sex, religion, nationality, or another distinguishing feature [1]. A universal religion may also emphasize universal principles and inclusively accept others. Some examples of universal religions are Baháʼí Faith, Buddhism, and Christian Universalism. These religions believe in one fundamental truth that transcends the national, cultural, or religious boundaries or interpretations of that one truth. Sikhism is a religion that emerged in the Punjab province of India (...) during the 15th century. While it is not typically described as a "universal" religion in the same way that, for example, Christianity or Islam are often told, it does contain values and principles that are universal and applicable to people from all walks of life. Though there is no universally established definition of a "universal religion," some characteristics that may be associated with such a religion include Inclusivity, Universality, Tolerance, Unity, Ethical values, Spiritual Growth, Service, Education, Social Justice, and Peace. (shrink)

The Sufi tradition remains one of the most mysterious and least understood systems of self-realization. This book demystifies the practice of the sohbet—an ad hoc discourse—as the central instructional tool in the globally influential Naqshbandi-Haqqani Order. -/- It approaches the practice using categories of improvised music to establish a framework for analyzation. Its ritualized formal structure, illustrated via selected talks of Shaykh Nazim Adil al-Haqqani, discloses the underlying—and assumingly primary—function to provoke prolonged states of raised awareness in listeners and condition (...) their sympathetic nervous system. -/- In an extensive discussion based on several years of field research in Cyprus, the book relates this intention to similar practices in other traditional knowledge systems by proposing psychophysical interpretations based on psychology, biochemistry, neuroscience, or quantum physics. It will appeal to scholars and students of Sufism, Islamic studies, and comparative religion, as well as those interested in performance studies and improvised music, interpersonal communication, and education. (shrink)

This comparative examination of Nietzsche and the Islamic philosopher al-Kindi emphasizes their mutual commitment to the recovery of classical Greek and Hellenistic thought and the idea of philosophy as a way of life. Affiliating both thinkers with the Stoic lineage in particular, I examine the ways in which they appropriate common themes such as fatalism, self-cultivation via spiritual exercises, and the banishing of sorrow. Focusing primarily on their respective conceptions of self and nature, I argue that the antipodal worldviews (...) of al-Kindi and Nietzsche can be understood as a bifurcation of Stoic philosophy. (shrink)

Rites of passage found within of the Jewish Community of Craiova. The rites of passage found in the culture and spirituality of the Jewish people are among the most profound and charged with sacredness. On the one hand, we must take into account the fact that Mosaicism is the first monotheistic religion in the history of humanity. On the other hand, we must take into account the fact that this people was forced due to historical challenges to peregrine in (...) all corners of the world, where it faced a series of religious, political and social antagonisms with which it came into contact. We note that the structural basis of these mosaic rituals is also found in Christianity and Islam. (shrink)

Nowadays the key to all aspects of development is human development, That Without it, development is not possible. In the Islamic system, the goal is the human resources And on the other hand is a key to development. The need to nurture body and soul has always been of interest to scholars at any time. From the beginning of creation until now, the issue of education, the most basic mission of the Prophet Followed by, in this context, intellectuals, imams (...) and leaders have to guide people. So management feature a country director to establish favorable conditions for the growth and modernization of society in the field of education. Thus, from the perspective of Nahj al-education of the community is the most important management tasks That it is not seen as just as good a job But the task that God has given to the ruler and general manager Country And include comprehensive topics that "Reasonable life" makes it possible for human beings. Islam not only training but consider: knowledge and to actualize the spiritual dimension of man Such as patience, effort and discover science. And these,Put in the context of the social life of all people. In my opinion Managers of the country, led by the Islamic ruling , By appropriate cultural context And using sound pedagogical methods and specialized knowledge, can prepare the community for justice. And benefit from all members of society for growth and development in all scientific disciplines, according to its comparative advantage. On the other hand The lack of social education in a society from the social morality will lead to reduced efficiency of the country's development. And makes stripping the security and safety of citizens. The duty of educational authorities and community leaders, including: take the social education according to the Humanities and Social Sciences And look at the traditions and cultural roots of the target population. (shrink)

I seek to explicate the ways in which the soul is deemed immaterial in two main strands of Islamic philosophy, and then consider some arguments for the immateriality of the soul. To do so, I first overview Avicenna’s theory of the spiritual incipience (al-ḥudūth al-rūḥānī) of the soul and his version of substance dualism. I will then discuss Mullā Ṣadrā’s view of the physical incipience (al-ḥudūth al-jismānī) of the soul and how the soul emerges and develops towards immateriality on (...) his account. I then overview and discuss five of the most important arguments presented by these two great Muslim philosophers in favor of the immateriality of the soul. To do so, I will also point out some of the main contemporary physicalistic views of the nature of mind and mental states. I will then argue that arguments for the immateriality of the soul – dealt with here – do not indeed target or challenge any significant versions of contemporary physicalism. Moreover, these arguments involve conflations of epistemological or ontological issues. (shrink)

This article has begun pondering over the question of Islamic identity by narrating an ancient Muslim philosophers’ quotation. It could also be concluded with a poem from a modern Muslim philosopher Muhammad Iqbal (1877-1938): “I have lived a long, long while,” said a fallen shore; “What I am know as ill as I knew of yore.” Then swiftly advanced wave from the Sea upshot; “If I roll, I am,” it said; “if I rest, I am not.” Both the first (...) and the last narration insist on a mobile and mosaic identity. Another side of Islamic Identity is related to Ummah, which is also flexible. The Quran describes immigration as an inevitable part of civilization. It was concerned with two great events during the prophet’s time – immigration to Ethiopia and emigration to Medina. It tries to connect worldly and spiritual interests in this topic where a kind of unity in plurality, the secular and sacred affairs meet. It notes that Muslims may migrate because of worldly needs but continue on with unworldly demands; and, indeed, it is possible to combine them rationally. So, focusing on story of immigration in the Quran helps one to better understand the Muslims’ mentality as well as help Muslims to deal with non-Muslims. Obviously immigration consists of some risks; sacrifices for immigrants and hospitality for hosts; but it is also full of opportunities as supported by the Quran. It is related to realizing the high capacity of humankind in facing different cultures and traditions; a mirror for self-knowing and other-knowing; the call to reform morally; to redefine and expand ethical values, to improve the social sphere and change the cultural monologue to dialogue. Finally immigration is a new way to look at God and religion; a new search for the definition of piety and reflects significant different perspectives from the light of the Quran, a misunderstood book in the West! (shrink)

Not long after the 2001 invasion of Afghanistan, an American citizen was captured by U.S. soldiers on he battlefield carrying a weapon and wearing the dress of a Taliban soldier. Heralded by the news media as the “American Taliban,” he became a spectacle, bound, gagged, naked and blind-folded on a stretcher in a photo taken soon after his capture. The story of how the homeschooled twenty-year-old from a middle-class Northern California family became an enemy combatant in the Afghani desert piqued (...) the popular imagination. After converting to Islam, he went to Yemen, learned Arabic, returned home and then left again to attend a madrassa (or Islamic religious school) before receiving training at an Al-Qaeda training camp in Afghanistan. Some Americans reacted to the young man’s story with wonder; others with loathing. How did this youth stray from the values that most Americans hold dear? In fact, he did not. Similar to Paul Maud’dib who, at the end of Dune Messiah, wandered into the desert a blind holy man, the American Taliban had acted in accordance with values that most American prize: self-reliance, ingenuity, spirituality and practical know-how. It is widely believed that the Fremen culture derives from their religion, Zensunni , an imaginative blending of Zen Buddhism and Sunni Muslim beliefs. However, a closer look reveals that the Fremen (similar to the American Taliban) were shockingly American in their core values. To demonstrate this, I begin by discussing the weirdness of Dune’s Fremen, their religion, customs and lifestyle. Then, I give a brief summary of American philosopher Ralph Waldo Emerson’s famous essay “Self-Reliance” followed by a similar treatment of John Dewey’s notion of democracy as a way of life. The essay returns to paint a clearer picture of the American Fremen and their exhilarating though dangerous faith in jihad as a way of life. (shrink)

In this paper, I seek to explain Suhrawardī’s method of writing his allegories – how he draws upon his philosophical principles to construct forms and plots of his stories. To do so, I begin by delineating two key doctrines of his Illuminationist (Ishrāqī) ontology: the world of Forms (‘ālam al-muthul) and the discontinuous imaginal world (‘ālam al-mithāl al-munfaṣil). I provide an account of the history of these two doctrines and the nature of these two worlds, and then consider some of (...) their functions for, and effects on, Suhrawardī’s explanations and analyses. I will then deal with Suhrawardī’s allegories, pinpointing particular effects of the belief in the world of Forms and the imaginal world on his symbolisms and allegories. Distinguishing three main spiritual-mystical notions in Suhrawardī’s allegories, I elaborate upon the role of the above two doctrines in his construction of characters and fictional events, whereby I demystify certain symbols in these stories. I conclude that there is a close tie between Suhrawardī’s allegories and his philosophical doctrines. Thus, his spiritual doctrines are presented in a symbolic form in certain allegorical characters and adventures. The deployment of characteristics of the world of Forms and the imaginal world plays a central role here. (shrink)

An essay on the philosophy of human nature in Islam, this article examines the views of contemporary Western thinkers to creatively rethink the concept of fiṭra, not only from a theological perspective but also a scientific perspective. Drawing upon Islamic scholarship and previous research on the subject that explore the wide spectrum of connotations couched in the Arabic term fiṭra in comparison with Western perspectives, this study offers a fresh look at, and approach to, the concept of human disposition (...) or primordial nature, giving special attention to the biological, epistemological, and ethical dimensions, while most studies of fiṭra focus mainly on the theological and spiritual sides. It is hoped that this conceptual analysis will serve as a stepping stone towards a more nuanced understanding of fiṭra not only as (i) a natural tendency to act or think in a particular way, but also as (ii) the religious instinct, (iii) the power of the mind to think and understand in a logical way, and (iv) the inner voice or conscience of what is right and wrong in one’s conduct or motives that drives the individual towards right action. (shrink)

German Lutheran scholar Johann Friedrich Weitenkampf (d.1758) sets out to explain and refute the Turkish concept of fate, dividing his dissertation into two sections: the first outlining the Turkish-Muslim view of fate; and the second seeking to prove the invalidity of the Muslim concept of fate with philosophical argumentation. He begins with some brief notes on the historical origin of the Turks, turning then to the backstory of the Qur’an, which he claims can be divided into six sections or topics, (...) the last of which concerns its teachings on fate. According to Weitenkampf, in mainstream Islamic thought, fate is predetermined and immutable. Weitenkampf categorizes most Turks as Jabrites who believe that God is the source of all evil and that men do not have free will. Therefore, men are compelled to do evil or good through God’s omnipotence. He offers examples of how this belief is manifested in the actions and values of the Turks. According to Weitenkampf, since Turks believe in predestination, they do not flee plague-ridden cities or shun contact with those infected. They do not fear death. If they suffer, they believe fate decreed it. In battle, this makes them brave to the point of foolhardy. Weitenkampf also paraphrases an exhortation from the Qur’an in which Muslims are told not to avoid danger, as God has already determined their fate. . . . Weitenkampf’s dissertatio is a symptom of the struggle between the weakened Lutheran orthodoxy and the rise of Pietism and rationalism in the wake of the Enlightenment in the eighteenth century. Unlike other Lutheran authors, he analyzes Islamic thought through systematic philosophical argumentation, deeply influenced by his logic and metaphysics teacher Knutzen, who tried to combine Wolffan Enlightenment rationalism with pietistic spirituality. (shrink)

In the introduction part of this thesis, which aims to discuss the place and importance of religious experience in Ghazali's system of thought, the place of religious experience in philosophy of religion and the place of Ghazali's religious experience in history are examined. In the first chapter, the concepts of religion, philosophy and experience are explained and their place in the framework of religious experience is explained. The possibility of religious experience, the types of religious experience and especially the concept (...) of intuition have been emphasized and the value of religious experience has been tried to be revealed in terms of being an evidence for the existence of God. In the second chapter, the life of Ghazali, the crisis he experienced in 1095 and the spiritual depression he had as a result of the religious experience that emerged as a result of this were discussed and his experience and thought shaped around it were examined. The mystics who determined the perception of religion, and the mental development theory that Ghazali developed as a result of his experience are explained. This theory is important in terms of forming a basis for his understanding of knowledge based on religious experience. In the third chapter, Ghazali's understanding of religious experience is emphasized. In this section, Ghazali's concept of religious experience and other related concepts are explained. Then, his efforts to ground the revelation and all kinds of knowledge with this religious experience were emphasized, and his 'revival' activity towards religion, philosophy, theology, fiqh, and mysticism was discussed. Ghazali rejects the grounding of knowledge with sense organs and reason and claims that knowledge should be grounded by revelation/inspiration or intuition. This claim has been discussed in various examples, and finally, an evaluation of the understanding of religious experience that is the basis of knowledge has been made and the issue of whether there is evidence for the existence of God or not has been discussed. In the end, religious experience determined his whole thought system from beginning to end. He reinterpreted everything according to religious experience and his revival project greatly influenced the Islamic world and thought after him. Keywords: Philosophy of Religion, Ghazali, Ihya (Revival), Mysticism, religious experience. (shrink)

Abstract -/- This paper explores the philosophical concept of death from the perspectives of Mulla Sadra, a prominent philosopher of Islamic thought, and Søren Kierkegaard, a foundational figure in existential philosophy. Both thinkers offer distinct, yet profound insights into the meaning of death, which are deeply connected to their broader metaphysical, theological, and existential frameworks. Mulla Sadra’s view of death as a transformative transition towards divine perfection contrasts sharply with Kierkegaard’s existential perspective, wherein death represents a confrontation with human (...) finitude and the possibility of spiritual rebirth through faith. This comparative study delves into the relationship between death and nihilism in the modern world, offering critical reflections on how these two thinkers address modern existential concerns such as meaninglessness and despair. By examining the historical, philosophical, and theological implications of their views, this paper argues that both Sadra and Kierkegaard offer valuable contributions to contemporary efforts to transcend nihilism and find existential meaning in the face of death. (shrink)

Adopting a hermeneutic approach and horizontal and vertical interpretation methods, this study primarily explores the metaphysical concept of love-induced mystic intoxication in the Iranian polymath Mullā Muḥsin Fayḍ Kāshānī’s mystic poetry. Secondarily, it discusses the implications of mystic intoxication in the meaning of life. Furthermore, the paper briefly positions Fayḍ Kāshānī’s account in the contemporary categories of the meaning of life: supernaturalism, naturalism, and nihilism. Additionally, elucidating the perspectives of the contemporary philosopher John Cottingham, the paper examines Kāshānī’s view through (...) Cottingham’s philosophy. Central to Kāshānī’s poetry, ignited by divine love, the spiritual seeker transcendends their self, getting absorbed into the Divine to the point where they become unaware of their self. This epistemic unawareness is mastī (intoxication) or bīkhudī (selflessness)—which, for Kāshānī, has profound implications on life’s meaning. Unlike the “extreme God-centric” view—which situates the purpose of life solely in fulfilling God’s purpose—Kāshānī’s “moderate God-soul-centric supernaturalist” view recognizes that while divine love, intoxication, and knowledge infuse more profound depth to the meaning of life, other aspects also add to the meaning in life—like the simpler forms of piety and everyday existence. A framework in which morality is instrumental. Similarly, for Cottingham, life has value and meaning beyond solely fulfilling God’s purpose. Nevertheless, while basic pleasures and desires might independently exist and have meaning, higher elements like moral virtue, crucial to life’s meaning, are contingent on God’s purpose. (shrink)

Empowering Religious and Church Leaders to Teach the Universal Formula Without Contradicting Their Faith: Addressing the Negative Effects of Overpopulation and Family Planning -/- Religious and church leaders hold immense influence over the moral, ethical, and social direction of their communities. Their teachings provide guidance on how people should navigate life, interact with each other, and respond to the world around them. In addressing issues such as free will, human behavior, and overpopulation, religious doctrines can sometimes appear to conflict with (...) modern solutions, particularly on subjects like family planning. However, my universal formula, designed to address the problem of free will and human behavior, provides a pathway for religious and church leaders to navigate these complexities without contradicting their faith. This formula emphasizes the importance of balance, interconnectedness, and responsibility, values that are found in the teachings of all major world religions. -/- At the heart of the universal formula is the law of karma, which asserts that balance and harmony are essential to the functioning of any system—be it individual, societal, or environmental. This law emphasizes that every action has consequences, and the decisions we make today affect not only ourselves but also the greater world. The law of karma teaches us that all systems must operate without defects or errors to function effectively. Overpopulation, caused by unchecked population growth, disrupts this balance, leading to resource depletion, environmental degradation, and social instability. The universal formula, by promoting balance, provides a framework for addressing the negative effects of overpopulation in a manner that aligns with religious principles and addresses the urgent need for responsible decision-making in family planning. -/- Religious scriptures across all major traditions emphasize the importance of balance in life, a concept that aligns with the teachings of the universal formula. For instance, in Hinduism, the concept of Dharma calls for the Individual to live in harmony with the cosmic order, ensuring that one’s actions do not disrupt the balance of nature. Similarly, in Buddhism, the Middle Path teaches that balance is necessary for the cessation of suffering and the cultivation of peace. In the Bible, the concept of stewardship is emphasized, where humanity is entrusted to care for the earth, its resources, and all living beings in a way that maintains harmony and balance. In Islam, the Quran speaks of humanity’s role as khalifah (stewards) on earth, entrusted with the responsibility to protect the environment and maintain balance. These teachings emphasize that living in harmony with the natural world is a moral and spiritual responsibility, and that actions which disrupt this balance are harmful not just to the individual but to all of creation. -/- Overpopulation has severe negative consequences for the balance of life on earth. As the global population continues to increase, resources such as food, water, and energy are stretched to their limits, leading to scarcity and competition. Environmental degradation, including deforestation, loss of biodiversity, and pollution, is accelerated, undermining the stability of ecosystems. Urban areas become overcrowded, contributing to inadequate housing, poor sanitation, and strained healthcare systems. Social problems such as poverty, unemployment, and inequality are exacerbated, particularly for the most vulnerable members of society. These challenges are not only practical concerns but also ethical and spiritual issues, as they threaten the delicate balance that religions call for. -/- Many religious traditions emphasize the sanctity of life and the importance of family, but the growing pressures of overpopulation make it increasingly difficult to ignore the practical realities of responsible family planning. Religious teachings often advocate for large families as a divine blessing, and while this belief is deeply rooted in faith, it may not fully account for the larger consequences of unchecked population growth. The universal formula offers a solution that aligns with both religious values and the practical need for societal and environmental responsibility. -/- By incorporating the law of karma into religious teachings, religious leaders can help their communities understand that every decision, including the decision to have children, has consequences that extend beyond the individual. The law of karma teaches that when we act in ways that are not in harmony with the natural balance, we create an imbalance that affects the entire system. This is particularly relevant to overpopulation, where the unchecked growth of the population leads to environmental degradation, resource scarcity, and social instability. Family planning, in this context, becomes an act of stewardship—caring for the earth and its resources in a way that allows future generations to live in balance and prosperity. -/- Furthermore, the negative effects of overpopulation disproportionately affect the most vulnerable members of society. Religious traditions emphasize compassion and caring for the marginalized. The universal formula’s focus on balance calls for a recognition of the interconnectedness of all people, particularly the poor and those who suffer from the consequences of overpopulation. In this light, responsible family planning is not only an ethical decision for one’s family but also an act of love and compassion for the wider community and future generations. -/- Incorporating the teachings of various religious traditions can further empower religious leaders to address the problem of overpopulation without compromising their faith. For example: -/- Hinduism teaches that by living in balance with Dharma, individuals can ensure the sustainability of the world around them, which aligns with the understanding that responsible family planning is an ethical and necessary part of maintaining that balance. -/- Buddhism’s principle of the Middle Path advocates for moderation in all things. This idea resonates with the need to avoid overconsumption and irresponsible population growth that leads to imbalance. -/- Christianity emphasizes stewardship of the earth, where the faithful are called to care for the world and its resources, aligning with the idea that overpopulation disrupts this responsibility and harms the environment. -/- Islam teaches that humans are stewards of the earth and that maintaining balance with the natural world is a divine command. Overpopulation disrupts that balance and leads to the suffering of all creation. -/- By teaching the universal formula within the context of these shared religious principles, religious leaders can present family planning as an act of responsible stewardship, compassion, and balance. This approach aligns with the deeper spiritual values of all major world religions while addressing the pressing societal and environmental concerns caused by overpopulation. -/- In conclusion, overpopulation is a major threat to the balance of nature and the well-being of humanity, and religious leaders have an important role to play in addressing this issue. The universal formula provides a framework for teaching that aligns with the core values of all faiths: balance, stewardship, compassion, and interconnectedness. By empowering their followers with this understanding, religious leaders can guide their communities to make responsible decisions that benefit not just their families but the entire world. Family planning, when understood through the lens of religious teachings on balance and responsibility, becomes an act of love and wisdom—one that ensures a sustainable, harmonious future for all. -/- . (shrink)

Nāṣir-i Khusraw (d. 481/1088), the renowned Ismāʿīlī philosopher, poet, travel writer, and missionary (dāʿī), took on the formidable challenge of showing the essential harmony between philosophy and Ismāʿīlī doctrine in his Jāmiʿ al-ḥikmatayn (The Reconciliation of Philosophy and Religion). After introducing his life and works, this chapter explores this text’s central themes and examines the manner in which Nāṣir attempts to achieve this reconciliation. Fundamental to Nāṣir’s method is a form of spiritual hermeneutics, or taʾwīl, through which he demonstrates that (...) the truths of philosophy serve as iconic representations of the spiritual truths contained in the Ismāʿīlī interpretation of Islam, thereby restoring philosophy to its original state of union with revealed, prophetic wisdom. (shrink)

The Pros and Cons of Religion in Human Society -/- Religion has been a central part of human civilization for thousands of years, shaping moral values, cultural traditions, and social structures. While it has inspired great acts of kindness, unity, and artistic expression, it has also been a source of conflict, division, and oppression. The impact of religion on society is complex, with both positive and negative aspects that influence human behavior and progress. This essay explores the benefits and drawbacks (...) of religion, examining how it has shaped societies throughout history. -/- The Pros of Religion In Society -/- 1. Moral and Ethical Guidance -/- One of the primary functions of religion is to provide a moral framework that guides human behavior. Many religious teachings promote values such as compassion, honesty, justice, and respect for others. Throughout history, religious principles have served as the foundation for legal systems and ethical standards. For example, the Ten Commandments in Christianity and Judaism, the Five Precepts in Buddhism, and the moral teachings of Islam have all contributed to the development of societal laws and norms. -/- 2. Community and Social Support -/- Religious institutions create a sense of belonging and social cohesion. They bring people together through shared beliefs, rituals, and traditions. In times of crisis, religious communities provide emotional and financial support to those in need. Churches, mosques, temples, and other religious centers often serve as safe spaces where individuals can seek guidance and assistance. This sense of community strengthens social bonds and provides comfort during difficult times. -/- 3. Psychological and Emotional Comfort -/- Faith offers hope, meaning, and purpose to people, especially when facing hardship, grief, or uncertainty. Many individuals turn to religion to find solace in times of illness, loss, or personal struggles. Prayer, meditation, and religious rituals provide psychological relief and help people develop resilience against life’s challenges. The belief in a higher power or an afterlife can give individuals a sense of peace, reducing anxiety and fear of the unknown. -/- 4. Charity and Humanitarian Efforts -/- Many religious organizations engage in charitable work, helping the poor, sick, and marginalized. Religious teachings often encourage acts of kindness, generosity, and service to others. For example, Christian missionary groups build schools and hospitals, Islamic charities provide food and shelter to those in need, and Buddhist monks dedicate their lives to helping the less fortunate. This commitment to charity has led to the establishment of numerous non-profit organizations that improve lives worldwide. -/- 5. Cultural and Artistic Contributions -/- Religion has played a crucial role in inspiring some of the greatest artistic, literary, and architectural achievements in history. Religious themes are evident In the works of Michelangelo, Leonardo da Vinci, and many other artists. Cathedrals, temples, and mosques showcase the architectural brilliance of different civilizations. Sacred texts, hymns, and poetry have enriched literature and music across cultures. Without religion, many of these masterpieces might not exist. -/- 6. Social Cohesion and Stability -/- Shared religious beliefs help unify societies by fostering cooperation, mutual understanding, and social order. Many religious teachings emphasize peace, forgiveness, and reconciliation, which can prevent conflicts and promote harmony within communities. Religious institutions often encourage people to live virtuous lives and contribute positively to society, reinforcing stability and reducing crime. -/- 7. Influence on Personal Discipline and Growth -/- Religious practices encourage self-discipline, self-improvement, and mindfulness. Fasting, prayer, meditation, and other spiritual exercises help individuals cultivate patience, humility, and inner peace. Many religions promote the idea of lifelong learning and personal development, urging followers to strive for a better version of themselves. -/- The Cons of Religion in Society -/- 1. Dogmatism and Resistance to Change -/- While religion provides moral guidance, some religious institutions resist change and scientific progress. Throughout history, religious groups have opposed advancements in medicine, education, and human rights. The rejection of scientific discoveries, such as heliocentrism and evolution, demonstrates how religious dogma can hinder intellectual progress. -/- 2. Division and Conflict -/- Religious differences have been a source of wars, persecution, and social divisions. The Crusades, religious wars in Europe, and conflicts between different faiths have resulted in immense suffering. Even today, religious extremism and sectarian violence continue to fuel tensions in many parts of the world. Instead of uniting people, religion can sometimes create barriers between different groups. -/- 3. Suppression of Individual Freedom -/- Some religious doctrines impose strict rules on personal behavior, limiting individual freedom and self-expression. In certain religious societies, people face restrictions on their dress, career choices, and even personal relationships. Gender inequality, discrimination against LGBTQ+ individuals, and restrictions on freedom of thought are often justified using religious texts. This suppression of freedom can prevent people from living fulfilling lives according to their own beliefs. -/- 4. Exploitation and Corruption -/- Religious institutions have been used as tools for personal and political gain. Corrupt leaders have exploited followers for financial and political power. Cases of sexual abuse, fraud, and manipulation within religious organizations have damaged trust in religious institutions. When religious leaders misuse their influence for selfish purposes, it harms believers and weakens the moral authority of religion. -/- 5. Psychological Fear and Guilt -/- Some religious teachings instill fear of punishment, such as eternal damnation or divine wrath. This can create guilt and anxiety in individuals, leading to feelings of unworthiness or depression. The emphasis on sin and repentance can sometimes lead people to develop an unhealthy relationship with their own desires and emotions. -/- 6. Impediment to Scientific Thinking -/- In some cases, religious beliefs conflict with scientific knowledge, discouraging rational inquiry and critical thinking. Many religious traditions reject evidence-based theories like evolution and the Big Bang, promoting faith over reason. This resistance to scientific understanding can slow progress in fields such as medicine, environmental science, and technology. -/- 7. Overpopulation and Societal Issues -/- Certain religious teachings discourage birth control and family planning, leading to overpopulation and resource scarcity. In countries where religious beliefs strongly influence policy, restrictions on contraception contribute to high poverty rates and environmental degradation. Without proper population control, societal issues such as hunger, unemployment, and lack of healthcare become more severe. -/- Conclusion -/- Religion has been both a unifying force and a source of division in human history. It provides moral guidance, community support, and psychological comfort, while also inspiring charity and cultural achievements. However, it can also contribute to conflict, suppression of individual freedoms, and resistance to progress. -/- A balanced approach—one that respects religious traditions while promoting critical thinking and secular governance—can help societies maximize the benefits of religion while minimizing its negative effects. By encouraging open-mindedness and ethical responsibility, humans can ensure that religion continues to serve as a positive force in the modern world. -/- . (shrink)