Is Evil Good for Religion? The Link between Supernatural Evil and Religious Commitment

“The devil made me do it” is a familiar cliché often used to justify a bad decision. However, are beliefs in a devil or other evil supernatural beings actually beneficial for religion? Building upon Stark and Bainbridge (1987) and elements of the supernatural punishment hypothesis, this study proposes and tests the hypothesis that a positive relationship exists between the belief in supernatural evil and religious commitment. Data from 2007 Baylor Religion Survey reveal a strong positive correlation between the belief in supernatural evil and four measures of religious commitment: church attendance, religious perception, tithing, and faith sharing. This study not only contributes to a long discussion of religious commitment, but it also has implications for the growing literature on god images and the supernatural punishment hypothesis.     

The Invisibility of Evil: Moral Progress and the ‘Animal Holocaust’

Abstract

This paper explores the concept of an ‘animal holocaust’ by way of J.M. Coetzee's The Lives of Animals, and asks whether the Nazi treatment of the Jews can be legitimately compared to modern factory farming. While certain parallels make the comparison appealing, it is argued, only the holocaust can be described as ‘evil.’ The phenomena share another feature, however, namely, the capacity of perpetrators to render victims ‘invisible.’ This leaves the moral dimension of the comparison in tact since it shows defenders and critics of an ‘animal holocaust’ to be talking about different things: the comparison is offensive for many because it levels degrees of moral value attributed to human and animal life, respectively, while for others it articulates the challenge of bringing non-human sentient beings into the same moral universe as their human counterparts. The paper concludes by asking whether such moral progress can ever render the death of human beings and animals similar in kind.     

The Life of Spirit: The Self and Sanctification in Søren Kierkegaard's The Sickness unto Death

Danish theologian and philosopher Søren Kierkegaard is often overlooked as an author in the Christian spiritual tradition. This paper answers Christopher Barnett's call to investigate themes of Christian spirituality in Kierkegaard's writing. In this paper, I argue that we can construct of vision of sanctification from Kierkegaard's The Sickness unto Death. While Kierkegaard does not directly deal with themes of sanctification in The Sickness unto Death, Kierkegaard's pseudonym Anti-Climacus does demonstrate the ‘spiritless’ life of despair. The ‘spiritless’ life, as Anti-Climacus defines it, is a life that is not truly a ‘self’. Anti-Climacus systematically demonstrates four categories of despair, and all people not living in faith, whether they realise it or not, fit into one of these categories of ‘spiritless’ existence. I argue that by constructing the opposites of Kierkegaard's categories of despair I demonstrate that a ‘spirit-filled’ life exemplifies a vibrant Christian life of sanctification.     

Theodicy: The Solution to the Problem of Evil,or Part of the Problem?

Theodicy, the enterprise of searching for greater goods that might plausibly justify God’s permission of evil, is often criticized on the grounds that the project has systematically failed to unearth any such goods. But theodicists also face a deeper challenge, one that places under question the very attempt to look for any morally sufficient reasons God might have for creating a world littered with evil. This ‘anti-theodical’ view argues that theists (and non-theists) ought to reject, primarily for moral reasons, the project of ‘justifying the ways of God to men’. Unfortunately, this view has not received the serious attention it deserves, particularly in analytic philosophy of religion. Taking my cues from such anti-theodicists as Kenneth Surin, D.Z. Phillips and Dostoyevsky’s Ivan Karamazov, I defend several reasons for holding that the way of thinking about God and evil enshrined in theodical discourse can only add to the world’s evils, not remove or illuminate them.

Aquinas’s Miracles and the Luciferous Defence: The Problem of the Evil/Miracle Ratio

Miracles and the problem of evil are two prominent areas of research within philosophy of religion. On occasion these areas converge, with God’s goodness being brought into question by the claim that either there is a lack of miracles, or there are immoral miracles. In this paper I shall highlight a second manner in which miracles and the problem of evil relate. Namely, I shall give reason as to why what is considered to be miraculous may be dependent upon a particular response to the problem of natural evil. To establish this claim, I shall focus upon Aquinas’s definition of a miracle and a particular free-will defence, the Luciferous defence.

Beyond Good and Evil? A Buddhist critique of Nietzsche

In what ways was Nietzsche right, from a Buddhist perspective, and where did he go wrong? Nietzsche understood how the distinction we make between this world and a higher spiritual realm serves our need for security, and he saw the bad faith in religious values motivated by this need. He did not perceive how his alternative, more aristocratic values, also reflects the same anxiety. Nietzsche realised how the search for truth is motivated by a sublimated desire for symbolic security; philosophy's attempt to create the world reflects the tyrannical will‐to‐power, becoming the most ‘spiritualised’ version of the need to impose our will. Insofar as truth is our intellectual effort to grasp being symbolically, however, Nietzsche overlooks a different reversal of perspective which could convert the ‘bad infinite’ of heroic will into the good infinite of disseminating play. What he considered the crown of his system—eternal recurrence—is actually its denouement. Having seen through the delusion of Being, Nietzsche still sought a Being within Becoming. Nietzsche is able to affirm the value of this moment only by making it recur eternally. Rather than the way to vanquish nihilism, will‐to‐power turns out to be pure nihilism, for nihilism is not the debacle of all meaning but our dread of that debacle and what we do to avoid it.     

The Birth of Social Choice Theory from the Spirit of Mathematical Logic: Arrow’s Theorem in the Framework of Model Theory

Arrow’s axiomatic foundation of social choice theory can be understood as an application of Tarski’s methodology of the deductive sciences—which is closely related to the latter’s foundational contribution to model theory. In this note we show in a model-theoretic framework how Arrow’s use of von Neumann and Morgenstern’s concept of winning coalitions allows to exploit the algebraic structures involved in preference aggregation; this approach entails an alternative indirect ultrafilter proof for Arrow’s dictatorship result. This link also connects Arrow’s seminal result to key developments and concepts in the history of model theory, notably ultraproducts and preservation results.     

The concept of ‘mine‘ 1

Misunderstanding of the word mine and its shifting relations to ‘pro‐attitudes’ inspired much of Aristotle's attack on collectivism at Politics 1261B 15ff. Similar misunderstandings contribute to certain criticisms leveled by modern conservatives like Goldwater against ‘welfarism’, they presuppose confused psychological and ethical doctrines. Thus semantically necessary truths may be misconstrued as entailing contingent propositions about political and economic arrangements. Different confusions about mine and ‘pro‐attitudes’ lend a correspondingly specious aura of certainty to some Platonic and Marxist claims. The ownership model of mine impedes our understanding of men.     

T. G. Masaryk’s The Spirit of Russia: between Positivism,Axiology and Orientalism

The article discusses Masaryk’s work The Spirit of Russia. In terms of methodology, The Spirit of Russia is based in Positivism, in a faith in progress and a forward-looking orientation of European development. At the same time, however, it also displays certain axiological positions that condemn conservative, monarchist or religious ideas present in Russian thought. Masaryk is critical of Russian spirituality and traditional elements of Orthodox devotion. The Orthodox faith in his view represents an antipode to progress, being non-European in character. Russia itself is presented as split internally into a progressive, European tendency, and a stagnant traditionalist segment. Masaryk’s view of Russia bears some traits of Orientalism, in particular the notion of the superiority of the European West over traditionalist Russia and the negative aspects of its traditional cultural and religious forms. He also anticipates the notion of internal colonialism within Russia itself.

     

On Li Zhi’s Theory of Growing up in Spirit

The theory of growing up in spirit is the core of Li Zhi’s thought. The theory attempts to get rid of the limit of the rigid ethical doctrine of Confucianism and to encourage growth in a helpful person for the benefit of the country, which demands both a free environment of society and enough courage and insight of the individual. At the same time, the criterion of growing up in spirit indicates the limitation of Li Zhi’s thought. His free exploration, however, provides various revelations for us. Translated from Journal of Wuhan University, 2005:4 by Yang Xu     

Helping the Homeless: What About the Spirit of God?

This paper argues that the Holy Spirit is missing from services for the homeless. Spirituality is reviewed as a concept, and it is argued that the transforming Spirit that Paul described is not often present in discussions. Instead, the Social Gospel and Modernism have replaced the role of the Holy Spirit, and people who are homeless are being provided with very limited options to transform their lives and escape the desperation they so often feel.     

Harry Silverstein’s Four‐Dimensionalism and the Purported Evil of Death

Abstract

Amongst those views sometimes attributed to the later Wittgenstein are included both a deflationary theory of truth, as well as a non-factualism about certain regions of discourse. Evidence in favor of the former attribution, it is thought, can be found in Wittgenstein’s apparent affirmation of the basic definitional equivalence of ‘p’ is true and p in §136 of his Philosophical Investigations. Evidence in favor of the latter attribution, it might then be presumed, can be found in the context of the so-called ‘private language argument’, wherein Wittgenstein provides an expressivist treatment of first-person present tense sensation utterances. In this paper, by contrast, I will argue that Wittgenstein’s later philosophy is best understood as endorsing neither a non-factualism about sensation utterances, nor a deflationism about truth. Wittgenstein should instead be understood as offering a ‘mixed’ view of sensation utterances according to which some while not others are apt for expressivist treatment. Moreover, he should be thought of as identifying truth-conditions with semantic ‘correctness-conditions’, and thus truth with semantic ‘assertibility’.     

Self-Sacrificial Behavior and its Explanation in Terms of Max Scheler’s Concept of Spirit

One of the key concepts of the German philosopher Max Scheler (1874–1928) is his concept of spirit. He understands spirit as one of several naturally functioning human mental agencies, such as consciousness, will, memory, etc. That is, he treats the mental agency of spirit in a scientific way and avoids any esoteric or religious connotations that this peculiar term may involve. The nature of human spirit, according to Scheler, is the ability to withstand and deliberately redirect biological imperatives and instinctive drives, up to the point of purposefully throwing away one’s own life. The presence of spirit constitutes the essence of the human being that differentiates him qualitatively from all animals. In this article, I argue that it is human spirit that plays the determinative role in causing heroic and self-sacrificial behavior. I also argue that the individual human spirit experiences its inherent development, thus having several rather dissimilar stages and manifestations. I discuss the meaning that the term ‘spirit’ has in the English and the American philosophical and psychological traditions and the meaning of the corresponding term ‘der Geist’ in the German traditions. The specific English-language understanding of the term ‘spirit’, compared to its German counterpart ‘der Geist’, namely, less scientific and more religious and esoteric and metaphorical for the former, makes it alien and almost unusable in the English and American traditions. The linguistic difference leads to the misunderstanding of some very important ideas brought by the concept of spirit as introduced by Scheler. My purpose is to overcome this discrepancy and omission and to introduce the notion and the concept of spirit, in their scientific understanding, into the arsenal of modern English-language cognitive science, psychology, and philosophy in order to provide for the full explanatory force of the hitherto neglected concept of spirit.