Results for 'superstition'

65 found
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  1. Don’t Step on the Foul Line: On the (Ir)rationality of Superstition in Baseball.Amber Griffioen - 2013 - Logique Et Analyse 56 (223):319-32.
    Baseball is an exceptionally superstitious sport. But what are we to say about the rationality of such superstitious behavior? On the one hand, we can trace much of the superstitious behavior we see in baseball to a type of irrational belief. But how deep does this supposed irrationality run? It appears that superstitions may occupy various places on the spectrum of irrationality — from motivated ignorance to self-deception to psychological compulsion —depending on the type of superstitious belief at work and (...)
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  2. Panentheism and the “Most Nonsensical Superstition” of Polytheism.Swami Medhananda - 2022 - European Journal for Philosophy of Religion 14 (2).
    The German philosopher K.C.F. Krause found deep conceptual parallels between his panentheistic system and the Indian philosophy of Vedānta. This article critically examines Krause’s understanding of Vedānta and popular Hindu religion. I argue that while Krause was correct in viewing the mystical panentheistic doctrine of Vedānta as a precursor to his own philosophy, he was also frequently misled by unreliable translations and secondary texts. Krause, I suggest, was mistaken in characterizing the Hindu practice of image worship as “polytheism” and “idolatry,” (...)
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  3. SUPER SCIENCE: Insightful Intuitions of the Future's Super-science, as Different from Today's Science as That is From Superstition and Myth.Rodney Bartlett - manuscript
    Look! Up in the bookshelf! Is it science? Is it science-fiction? No, it's Super Science: strange visitor from the future who can be everywhere in the universe and everywhen in time, can change the world in a single bound and who - disguised as a mild mannered author - fights for truth, justice and the super-scientific way. -/- Though I put a lot of hard work into this book, I can't take all the credit. I believe that the whole universe (...)
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  4. (1 other version)Corona - Wahn oder Wissenschaft? : Plädoyer für Vernunft (Corona - Delusion or Science? : Plea for reason).Steffen M. Diebold - 2022 - Aufklärung Und Kritik 29 (4):172-188.
    The corona pandemic poses major challenges for society. Many people lack (basic) scientific knowledge. They are skeptical and distrust fundamental research principles and concepts. Esotericism and superstition replace them access to reality. -/- Not only facts are recently considered "alternative". Pseudo-scientific healing methods and occult procedures have long been presented to the public as equivalent alternatives to modern medicine, despite the lack of evidence of their effectiveness. Just as if reason or nonsense were just a question of personal taste, (...)
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  5. AI and the Mechanistic Forces of Darkness.Eric Dietrich - 1995 - J. Of Experimental and Theoretical AI 7 (2):155-161.
    Under the Superstition Mountains in central Arizona toil those who would rob humankind o f its humanity. These gray, soulless monsters methodically tear away at our meaning, our subjectivity, our essence as transcendent beings. With each advance, they steal our freedom and dignity. Who are these denizens of darkness, these usurpers of all that is good and holy? None other than humanity’s arch-foe: The Cognitive Scientists -- AI researchers, fallen philosophers, psychologists, and other benighted lovers of computers. Unless they (...)
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  6. Transmitting Faith.John Greco - 2018 - European Journal for Philosophy of Religion 10 (3):85-104.
    Part One of the paper argues against evidentialism and individualism in religiousepistemology, and in favor of a “social turn” in the field. The idea here is that humanbelief in general, and religious belief in particular, is largely characterized by epistemicdependence on other persons. An adequate epistemology, it is agued, ought to recognizeand account for social epistemic dependence.Part Two considers a problem that becomes salient when we make such a turn. Inshort, how are we to understand the transmission of knowledge and (...)
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  7. Popper revisited, or what is wrong with conspiracy theories?Charles Pigden - 1995 - Philosophy of the Social Sciences 25 (1):3-34.
    Conpiracy theories are widely deemed to be superstitious. Yet history appears to be littered with conspiracies successful and otherwise. (For this reason, "cock-up" theories cannot in general replace conspiracy theories, since in many cases the cock-ups are simply failed conspiracies.) Why then is it silly to suppose that historical events are sometimes due to conspiracy? The only argument available to this author is drawn from the work of the late Sir Karl Popper, who criticizes what he calls "the conspiracy theory (...)
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  8.  51
    Refuting the refutations of the Wigner-Neumann interpretation in quantum mechanics.Spyridon Kakos - 2024 - Harmonia Philosophica Papers.
    One of the most controversial interpretations in quantum mechanics is the Wigner-Neumann interpretation, according to which the superstitions collapse only when a conscious observer observes the quantum system. In general, there is much opposition against this specific interpretation and the reasons are more philosophical than purely scientific. By refuting a specific refutation of the Wigner-Neumann interpretation postulated by Anderson and Carpenter, this paper shows how cancelling the Wigner interpretation is simply not possible at least with our current understanding of the (...)
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  9. Mental causation without downward causation.John Gibbons - 2006 - Philosophical Review 115 (1):79-103.
    The problem of downward causation is that an intuitive response to an intuitive picture leads to counterintuitive results. Suppose a mental event, m1, causes another mental event, m2. Unless the mental and the physical are completely independent, there will be a physical event in your brain or your body or the physical world as a whole that underlies this event. The mental event occurs at least partly in virtue of the physical event’s occurring. And the same goes for m2 [2] (...)
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  10. Evidence and explanation in Cicero's On Divination.Frank Cabrera - 2020 - Studies in History and Philosophy of Science Part A 82 (C):34-43.
    In this paper, I examine Cicero’s oft-neglected De Divinatione, a dialogue investigating the legitimacy of the practice of divination. First, I offer a novel analysis of the main arguments for divination given by Quintus, highlighting the fact that he employs two logically distinct argument forms. Next, I turn to the first of the main arguments against divination given by Marcus. Here I show, with the help of modern probabilistic tools, that Marcus’ skeptical response is far from the decisive, proto-naturalistic assault (...)
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  11. Insight and the Enlightenment: Why Einsicht in Chapter Six of Hegel’s Phenomenology of Spirit?Jeffrey Reid - 2016 - Hegel Bulletin (2):1-23.
    Hegel uses the term Einsicht (‘insight’) throughout several key subsections of Chapter Six of the Phenomenology of Spirit (notably in ‘Faith and Pure Insight’ and ‘The Struggle of the Enlightenment with Superstition’). Nowhere else in his work does the term enjoy such a sustained treatment. Commentators generally accept Hegel’s use of the term in the Phenomenology as simply referring to the type of counter-religious reasoning found in the French Enlightenment. I show how Hegel derives the term, through the lens (...)
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  12. Complots of Mischief.Charles Pigden - 2006 - In David Coady (ed.), Conspiracy Theories: The Philosophical Debate. Ashgate. pp. 139-166.
    In Part 1, I contend (using Coriolanus as my mouthpiece) that Keeley and Clarke have failed to show that there is anything intellectually suspect about conspiracy theories per se. Conspiracy theorists need not commit the ‘fundamental attribution error’ there is no reason to suppose that all or most conspiracy theories constitute the cores of degenerating research programs, nor does situationism - a dubious doctrine in itself - lend any support to a systematic skepticism about conspiracy theories. In Part 2. I (...)
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  13. Ambiguity and "Atheism" in Hume's Dialogues.Paul Russell - forthcoming - In Hume’s ‘Dialogues concerning Natural Religion’: A Critical Guide. Cambridge, UK: Cambridge University Press.
    This paper considers the question of “atheism” as it arises in Hume’s _Dialogues_. It argues that the concept of “atheism” involves several signficiant ambiguities that are indicative of philosophical and interpretive disagreements of a more substantial nature. It defends the view that Philo’s general sceptical orientation accurately represents Hume’s own “irreligious” and “atheistic” commitments, both in the _Dialogues_ and in his other (“earlier”) writings. While Hume was plainly a “speculative atheist”, his “practical atheism” was targeted more narrowly against “superstition (...)
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  14. Freud’s Mass Hypnosis with Spinoza’s Superstitious Wonder: Balibar’s Multiple Transindividuality.Christopher Davidson - 2018 - Australasian Philosophical Review 2 (1):77-83.
    This response focuses on Balibar’s method of thinking transindividuality through multiple figures, in their similarities as well as their productive differences. His essay ‘Philosophies of the Transindividual: Spinoza, Marx, Freud’ combines the three titular figures in order to better think the multifaceted idea of ‘classical’ transindividuality. Balibar’s method combines the three but nonetheless maintains their dissimilarities as real differences. This response attempts to test or apply that method in two ways. The first application links Balibar’s analysis of Freud’s hypnotic leader (...)
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  15. Hume on the Characters of Virtue.Richard H. Dees - 1997 - Journal of the History of Philosophy 35 (1):45-64.
    In the world according to Hume, people are complicated creatures, with convoluted, often contradictory characters. Consider, for example, Hume's controversial assessment of Charles I: "The character of this prince, as that of most men, if not of all men, was mixed .... To consider him in the most favourable light, it may be affirmed, that his dignity was free from pride, his humanity from weakness, his bravery from rashness, his temperance from austerity, his frugality from avarice .... To speak the (...)
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  16. The Dissolution of the Ego in Freud's Resolution of the Uncanny.Donovan Miyasaki - manuscript
    Freud’s discussion of uncanny [unheimlich] experiences focuses on their peculiar ambivalence. On his view, the uncanny is a paradoxical feeling of both familiarity and alienation. While Freud’s analysis of this paradoxical feeling does succeed in explaining it away, it does little to explain it. One might expect a psychoanalytical demystification of the real experience that is hidden behind the superstitious overtones of uncanny experiences. Instead, the uncanny is attributed rather anti- climactically to the combination of a previous superstition (maintained (...)
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  17. Disfluency attenuates the reception of pseudoprofound and postmodernist bullshit.Ryan E. Tracy, Nicolas Porot, Eric Mandelbaum & Steven G. Young - 2023 - Thinking and Reasoning 1.
    Four studies explore the role of perceptual fluency in attenuating bullshit receptivity, or the tendency for individuals to rate otherwise meaningless statements as “profound”. Across four studies, we presented participants with a sample of pseudoprofound bullshit statements in either a fluent or disfluent font and found that overall, disfluency attenuated bullshit receptivity while also finding little evidence that this effect was moderated by cognitive thinking style. In all studies, we measured participants’ cognitive reflection, need for cognition, faith in intuition, and (...)
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  18. Eski Çin’de Kölelik ve Sosyal Eşitsizlik: Shang Hanedanı Örneği.İlknur Sertdemir - 2024 - Doğu Asya Araştırmaları Dergisi 7 (13):49-71.
    The three great sovereigns of ancient Chinese history, which have subsumed almost nine centuries before Common Era, referred to Xia (2070-1600 BC), Shang (1600-1046 BC) and Zhou (1046- 256 BC) dynasties. The people of Shang, who represented the transition from a primitive to a civilized continuum with the invention of writing, were exposed to social stratification due to the self-interests of courtiers indulging in superstitions, relying on prophecy and necromancy. As a result of this stratification, the first examples of class (...)
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  19. Naturalism and Wonder: Peirce on the Logic of Hume's Argument Against Miracles.Catherine Legg - 2001 - Philosophia 28 (1-4):297-318.
    Peirce wrote that Hume’s argument against miracles (which is generally liked by twentieth century philosophers for its antireligious conclusion) "completely misunderstood the true nature of" ’abduction’. This paper argues that if Hume’s argumentative strategy were seriously used in all situations (not just those in which we seek to "banish superstition"), it would deliver a choking epistemological conservatism. It suggests that some morals for contemporary naturalistic philosophy may be drawn from Peirce’s argument against Hume.
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  20. Klossowski's Reading of Nietzsche: Impulses, Phantasms, Simulacra, Stereotypes.Daniel W. Smith - 2005 - Diacritics 35 (1):8-21.
    In lieu of an abstract, here is a brief excerpt of the content:diacritics 35.1 (2005) 8-21MuseSearchJournalsThis JournalContents[Access article in PDF]Klossowski's Reading of Nietzsche Impulses, Phantasms, Simulacra, StereotypesDaniel W. SmithIn his writings on Nietzsche, Pierre Klossowski makes use of various concepts—such as intensities, phantasms, simulacra and stereotypes, resemblance and dissemblance, gregariousness and singularity—that have no place in Nietzsche's own oeuvre. These concepts are Klossowski's own creations, his own contributions to thought. Although Klossowski consistently refused to characterize himself as a philosopher ("Je (...)
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  21. Hume's Anatomy of Virtue.Paul Russell - 2013 - In Daniel C. Russell (ed.), The Cambridge companion to virtue ethics. New York: Cambridge University Press. pp. 92-123.
    In his Treatise of Human Nature Hume makes clear that it is his aim to make moral philosophy more scientific and properly grounded on experience and observation. The “experimental” approach to philosophy, Hume warns his readers, is “abstruse,” “abstract” and “speculative” in nature. It depends on careful and exact reasoning that foregoes the path of an “easy” philosophy, which relies on a more direct appeal to our passions and sentiments . Hume justifies this approach by way of an analogy concerning (...)
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  22. Fanaticism and the History of Philosophy.Paul Katsafanas (ed.) - 2023 - London: Rewriting the History of Philosophy.
    Voltaire called fanaticism the "monster that pretends to be the child of religion". Philosophers, politicians, and cultural critics have decried fanaticism and attempted to define the distinctive qualities of the fanatic, whom Winston Churchill described as "someone who can't change his mind and won't change the subject". Yet despite fanaticism's role in the long history of social discord, human conflict, and political violence, it remains a relatively neglected topic in the history of philosophy. In this outstanding inquiry into the philosophical (...)
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  23. Arguments against the Free Use of Beasts as Sexual Objects.John D. Baldari - manuscript
    In this paper, I intend to deny the morality and instrumentality of the behavior known as bestiality, or the use of non-human animals for sexual gratification by human beings. While to most modern peoples, this hardly even seems like it should be in question, it should be the nature of the human mind to occasionally question long-standing traditional moray in the hopes of finding solutions to problems and the disbanding of superstition. It has been proposed that the moral question, (...)
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  24. Suicide in Contemporary Western Philosophy I: the 19th century.Patrick Hassan - forthcoming - In Michael Cholbi & Paolo Stellino (eds.), Oxford Handbook of the Philosophy of Suicide. Oxford University Press.
    This chapter explores some of the major developments in the philosophical understanding of suicide in 19th Century Western thought. Two developments in particular are considered. The first is a widespread shift towards thinking about suicide in medical terms rather than moral terms. Deploying methods initiated by a number of French and German thinkers in the preceding century who worked at the then emerging interface between the social and biological sciences, a number of 19th century thinkers ejected what they took to (...)
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  25. Cultural Mapping of Traditional Healers in a Local Community.June Rex Bombales - 2024 - Psychology and Education: A Multidisciplinary Journal 17 (8):807-821.
    Despite centuries of colonization in the Philippines, the traditional Filipino healing system has survived. However, as modern education has continued to spread and Western medicine has grown in influence, traditional healing practices have been pushed to the margins and labeled as unscientific or mere superstition. This also suggests that unrecorded information may be lost forever. For future generations to appreciate this rich cultural heritage, cultural mapping of traditional healers in a local community is necessary. Thus, the researcher explored, identified, (...)
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  26. Mad Speculation and Absolute Inhumanism: Lovecraft, Ligotti, and the Weirding of Philosophy.Ben Woodard - 2011 - Continent 1 (1):3-13.
    continent. 1.1 : 3-13. / 0/ – Introduction I want to propose, as a trajectory into the philosophically weird, an absurd theoretical claim and pursue it, or perhaps more accurately, construct it as I point to it, collecting the ground work behind me like the Perpetual Train from China Mieville's Iron Council which puts down track as it moves reclaiming it along the way. The strange trajectory is the following: Kant's critical philosophy and much of continental philosophy which has followed, (...)
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  27. (1 other version)Religious pluralism and interreligious dialogue.Manas Kumar Sahu - 2019 - IOSR 24 (7):57-62.
    Religious exclusivism is the biggest threat for multi-religious society at the same time, ambivalent thoughts among religion in religious pluralism due to religious diversity often yields religious violence. In both of the extreme, (religious exclusivism and religious pluralism) there is the possibility of religious violence, i.e., religious riots, terrorism, mob lynching, and communalism. The objective of this paper is to discuss the significance of interreligious dialogue (IRD), its basic principle, how IRD will help us for addressing the problems of humanity (...)
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  28. Why Spinoza Today? Or, ‘A Strategy of Anti-Fear’.Hasana Sharp - 2005 - Rethinking Marxism 17 (4):591-608.
    This essay contends that Spinoza provides a valuable analysis of the ‘‘affective’’damage to a social body caused by fear, anxiety, and ‘‘superstition.’’ Far from being primarily an external threat, this essay argues that terrorism and the promulgationof fear by the current administration in the United States pose a threat to internalsocial cohesion. The capacity to respond in constructive and ameliorative ways tocurrent global conflicts is radically undermined by amplifying corrosive relationshipsof anxiety, suspicion and hatred among citizens. Spinoza presents a (...)
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  29. „Ein rein bürgerliches Glaubensbekenntnis“: Zivilreligion als Vollendung des Politischen?Michaela Rehm - 2000 - In Reinhard Brandt & Karlfriedrich Herb (eds.), Jean-Jacques Rousseau: Vom Gesellschaftsvertrag oder Prinzipien des Staatsrechts. Akademie Verlag. pp. 213-240.
    The author offers a critical commentary on Rousseau’s chapter on civil religion in the “Social Contract”, book 4, chapter 8. It investigates Rousseau’s attempt to overcome the conflict between politics and religion by merging a civil religion that creates an emotional bond to the particular state without fostering superstition and intolerance, and it shows that this attempt fails. It is demonstrated that Rousseau’s concept of civil religion neither offers any doctrine of salvation transcending this life nor prescribes any content (...)
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  30. The Culture of Narcissism: Cultural Dilemmas, Language Confusion and The Formation of Social Identity.Jason Russell - 2019 - International Journal of Social Sciences and Education Research 4 (2):01-19.
    The new narcissist is haunted not by guilt but by anxiety. He seeks not to inflict his own certainties on others but to find a meaning in life. Liberated from the superstitions of the past, he doubts even the reality of his own existence. Superficially relaxed and tolerant, he finds little use for dogmas of racial and ethnic purity but at the same time forfeits the security of group loyalties and regards everyone as a rival for the favors conferred by (...)
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  31. Comments on 'Hume's Master Argument'.Charles Pigden - 2010 - In Hume on Is and Ought. New York: Palgrave-Macmillan. pp. 128-142.
    This is a commentary on Adrian Heathcote’s interesting paper ‘Hume’s Master Argument’. Heathcote contends that No-Ought-From-Is is primarily a logical thesis, a ban on Is/Ought inferences which Hume derives from the logic of Ockham. NOFI is thus a variation on what Heathcote calls ‘Hume’s Master Argument’, which he also deploys to prove that conclusions about the future (and therefore a-temporal generalizations) cannot be derived by reason from premises about the past, and that conclusions about external objects or other minds cannot (...)
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  32. The Consolations of Spinoza.Ericka Tucker - 2020 - InCircolo - Rivista di Filosofia E Culture 10 (10):433-449.
    Abstract: Reflecting on the practice of being a Spinoza scholar and Spinozist in Trump's Pandemic America, I argue that we can find consolation in Spinoza's insistent norm -- to understand rather than to blame, to banish free will as explanans so we can fully understand the explanandum. Just as Boethius reflected on human misunderstanding of luck, so Spinoza teaches that we need, in moments of despair, to look not to superstition, but to the recognition of the causal forces that (...)
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  33. Foucault and the critical tradition.Kory P. Schaff - 2002 - Human Studies 25 (3):323-332.
    The present paper motivates one possible answer to Kant’s question, “What remains of the Enlightenment?” by reinterpreting the relation between Foucault and critical tradition from Kant to the Frankfurt School. The Enlightenment has left us with “normative superstition,” or a healthy form of skepticism about the justification of modern institutions and ideals. Along these lines, I adopt an interpretation of Foucault that diverges from the standard view. I argue that he shares with his detractors a common heritage of this (...)
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  34. Varrone accademico e menippeo.Diomira Gattafoni - 2021 - Milano: Prometheus.
    A partire dalle testimonianze epistolari ciceroniane, in Varrone accademico e menippeo sono esaminate le dinamiche filologiche, contingenti e psicologiche, sottese alla seconda edizione degli "Academica" a favore della maschera di Varrone. Il "Varro" di Cicerone è l’unica porzione di dialogo superstite riconducibile alla formazione e all’adesione filosofica di Varrone quanto a logica, etica e fisica. Il reatino sarebbe stato spinto a tentare personalmente l’impresa di una trattazione sistematica nel perduto "De philosophia" (di cui resta traccia in Agostino) solo dopo il (...)
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  35. The Strong Program and Asymmetrical Explanation of the History of Science: A Reply to Collin.Shahram Shahryari - 2022 - Social Epistemology Review and Reply Collective 11 (6):31-37.
    In the article “A Tension in the Strong Program: The Relation between the Rational and the Social,” I stated that David Bloor, citing the principle of symmetry, expresses that rational and irrational beliefs must be explained in the same way, that is, by causes of the same kind. On this wise, he rejects the methodology of traditional philosophers and historians of science as asymmetrical; since they explain evidence-based beliefs with epistemic reasons and unreasonable beliefs—e.g. beliefs based on indoctrination, propaganda, ideology, (...)
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  36. Paraphysical Jurisprudent Massacre Mediation.L. Amoroso Richard - 2015 - Journal of Consciousness Exploration and Research 7 (1):18-36.
    It is possible and thereby feasible to develop and implement a pragmatic methodology for a preemptive evidentiary system of ‘Paraphysical Jurisprudence’ for mediating the occurrence of massacres. A required comprehensive completion and formalizing of the tools of epistemology (theory of knowledge) already exists and has been tested both ecumenically and scientifically. The evolution of epistemology has followed the historical progression from myth and superstition to logic and reason to empiricism and now finally to the utility of ‘transcendence’ as a (...)
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  37. Mary Astell’s critique of Pierre Bayle: atheism and intellectual integrity in the Pensées.Jacqueline Broad - 2019 - British Journal for the History of Philosophy 27 (4):806-823.
    This paper focuses on the English philosopher Mary Astell’s marginalia in Lady Mary Wortley Montagu’s personal copy of the 1704 edition of Pierre Bayle’s Pensées diverses sur le comète (first published in 1682). I argue that Astell’s annotations provide good reasons for thinking that Bayle is biased toward atheism in this work. Recent scholars maintain that Bayle can be interpreted as an Academic Sceptic: as someone who honestly and impartially follows a dialectical method of argument in order to obtain the (...)
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  38. Mattering. [REVIEW]Pheng Cheah - 1996 - Diacritics 26 (1):108-139.
    In lieu of an abstract, here is a brief excerpt of the content:MatteringPheng Cheah (bio)Judith Butler. Bodies That Matter: On the Discursive Limits of “Sex.” New York: Routledge, 1993.Elizabeth Grosz. Volatile Bodies: Toward a Corporeal Feminism. Bloomington: Indiana UP, 1994.Any cursory survey of contemporary cultural-political theory and criticism will indicate that the related concepts of “nature” and “the given” are not highly valued terms. The reason for this disdain and even moral disapprobation of naturalistic accounts of human existence is supposed (...)
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  39. The Evils of Inductive Skepticism.Donald Cary Williams - manuscript
    An extract from Williams' The Ground of Induction (1947): "The sober amateur who takes the time to follow recent philosophical discussion will hardly resist the impression that much of it, in its dread of superstition and dogmatic reaction, has been oriented purposely toward skepticism: that a conclusion is admired in proportion as it is skeptical; that a jejune argument for skepticism will be admitted where a scrupulous defense of knowledge is derided or ignored; that an affirmative theory is a (...)
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  40. Hegel, Jacobi, and "Crypto-Catholocism" or Hegel in Dialogue with the Enlightenment.George di Giovanni - 1994 - In Ardis B. Collins (ed.), Hegel on the Modern World. State University of New York Press. pp. 53-72.
    This paper documents a dispute involving the freedom of the press that captivated the attention of the Berlin intelligentsia in the 1780s. The dispute provides the socio-historical background for the section in Hegel’s Phenomenology of Spirit entitled “The Struggle of the Enlightenment with Superstition.” (GW, VI.B.II.488-522) The section can also be read as Hegel’s critique of Jacobi. The latter’s presence in the Phenomenology, although not pervasive, is at least conspicuous.
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  41. How destructive are the rich, or is J.K. Rowling More Evil Than Me?Michael Starks - 2016 - In Suicidal Utopian Delusions in the 21st Century: Philosophy, Human Nature and the Collapse of Civilization-- Articles and Reviews 2006-2017 2nd Edition Feb 2018. Las Vegas, USA: Reality Press. pp. 202-207.
    How about a different take on the rich and famous? First the obvious—the Harry Potter novels are primitive superstition that encourages children to believe in fantasy rather than take responsibility for the world-- the norm of course. JKR is just as clueless about herself and the world as all the other monkeys, but about 200 times as destructive as the average American and about 800 times more than the average Chinese. She has been responsible for the destruction of maybe (...)
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  42. The lure of philosophy in Sydney.James Franklin - 2009 - Quadrant 53 (10):76-79.
    "Does life have a meaning, and if so what is it? What can I be certain of, and how should I act when I am not certain? Why are the established truths of my tribe better than the primitive superstitions of your tribe? Why should I do as I'm told? Those are questions it is easy to avoid, in the rush to acquire goods and prestige. Even for many of a more serious outlook, they are questions easy to dismiss with (...)
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  43. New Humanism -An Analytical Review.Sangita Sahu - 2023 - Akshara Multidisciplinary Research Journal 9 (3):106-109.
    Abstract The article undertakes ina socio- economic-political order free from exploitation, dogma, superstitions and discrimination, wherein every individual occupies the center stage in collective life. He is critical of speculative lain the empirical realities. It is argued that since the empirical realities are explainable by laws of nature postulation of transcendental entities is redundant and unwarranted. He seeks to show the futility of Parliamentary democracy as it vests power with the elected minority whereas the real power should rest in the (...)
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  44. Is JK Rowling More Evil Than Me? (revised 2019).Michael Starks - 2019 - In Suicidal Utopian Delusions in the 21st Century -- Philosophy, Human Nature and the Collapse of Civilization-- Articles and Reviews 2006-2019 4th Edition Michael Starks. Las Vegas, NV USA: Reality Press. pp. 194-199.
    How about a different take on the rich and famous? First the obvious—the Harry Potter novels are primitive superstition that encourages children to believe in fantasy rather than take responsibility for the world-- the norm of course. JKR is just as clueless about herself and the world as most people, but about 200 times as destructive as the average American and about 800 times more than the average Chinese. She has been responsible for the destruction of maybe 30,000 hectares (...)
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  45. Guru Nanak - A Science in His Spirituality.Devinder Pal Singh - 2001 - Akal Journal of Spiritualism 1 (1):37-40.
    Guru Nanak occupies a unique place amongst the spiritual leaders, reformers and saints of India. His teachings have a universal appeal and they hold good for all ages. He was a great thinker, a wonderful mystic, and a distinguished social reformer. He was a revolutionary prophet, a litterateur of high calibre and a person of extraordinary foresight. In addition to all this, Guru Nanak was a prophet with a scientific attitude. In this article, Guru Nanak's anti-dogmatic outlook and his attitude (...)
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  46. The end of the Western Civilization? The Intellectual Journey of Humanity to Adulthood.Hippokratis Kiaris - 2023 - Wilmington, DE: Vernon Press.
    Civilizations can be perceived as living human beings that are born, mature, age, and ultimately die and disappear, passing their legacy to the future generations. These transitions may be projected to the different stages of cognitive development of children. The Western Civilization, which embodies our current state of cultural advancement from the Classic Greek to the modern period, can be paralleled by the gradual transitions of human beings toward adulthood. From this perspective, the ancient Greek era resembles the toddler years (...)
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  47. Is Philosophy A Fiction?Ruel F. Pepa - manuscript
    Looking at philosophy—and I mean western philosophy to be more specific—in the course of its historical development that goes back to ancient Greece, it emerged as a thematic phenomenon in the spontaneous course of broadening the scope of the sphere of human intellectual achievements at the time when the ancient Greeks were deeply immersed in and dimly shrouded by the superstitions and mystifications that characterized its mythological religion dominated by the Olympus-based pantheon of gods and goddesses led by the ¨almighty¨ (...)
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  48. Treating and Being Treated: The Dialogue Between AI and The Book of Changes.Weiguo Liang & Chengyou Liu - 2022 - Journal of Human Cognition 6 (1):33-46.
    Artificial intelligence(AI) is a subject nurtured by western traditional philosophy and modern science, it studies how to build Intelligent machine system and expands human intelligence. The biggest problem of AI being treated is structural imbalance, which the technology is advanced, while the intelligent generation and AI Ethics are weakened. In the development of Chinese religion, The Book of Changes is not only the representative of primitive religion, but also promoted the birth of Taoism, it played an important role in shaping (...)
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  49. Is Harry Potter more evil than JK Rowling or You? (2013).Michael Starks - 2016 - In Suicidal Utopian Delusions in the 21st Century: Philosophy, Human Nature and the Collapse of Civilization-- Articles and Reviews 2006-2017 2nd Edition Feb 2018. Las Vegas, USA: Reality Press. pp. 575-576.
    How about a different take on the rich and famous? First the obvious—these novels are primitive superstition that encourages children to believe in fantasy rather than take responsibility for the world-- the norm of course. JKR is just as clueless about herself and the world as all the other monkeys, but about 200 times as destructive as the average American and about 800 times more than the average Chinese. She has been responsible for the destruction of maybe 30,000 hectares (...)
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  50. Mehmet Akif'in Dini Tecrübe Anlayışı.Aysel Tan - 2021 - Ankara, Türkiye: Kütahya Dumlupınar Üniversitesi Lisansüstü Enstitüsü.
    Mehmet Akif criticized the way Muslim societies understand religion in his poems and articles. He constantly criticized Muslims' inertia, understanding of trust, false beliefs and imitation. The ideas of Cemaleddin Afganî and his student Muhammed Abduh, Said Halim Pasha on Islamism, and Fahrettin Razi, who struggled for Muslims to gain their independence, set an example for Mehmet Akif in this sense. He believed in the idea of 'Islamic unity' and saw it as a prescription for salvation. It is important how (...)
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