Atheism and Agatheism in the Global Ethical Discourse: Reply to Millican and Thornhill-Miller

Peter Millican and Branden Thornhill-Miller have recently argued that contradictions between different religious belief systems, in conjunction with the host of defeaters based on empirical research concerning alleged sources of evidence for ‘perceived supernatural agency’, render all ‘first-order’, that is actual, religious traditions positively irrational, and a source of discord on a global scale. However, since the authors recognise that the ‘secularisation thesis’ appears to be incorrect, and that empirical research provides evidence that religious belief also has beneficial individual and social effects, they put forward a hypothesis of a ‘second-order religious belief ’, with Universalist overtones and thus free of intergroup conflict, and free of irrationality, since supported (solely) by the Fine-Tuning Argument. While granting most of their arguments based on empirical research and embracing the new paradigm of the atheism/religion debate implicit in their paper, I contend that Millican’s and Thornhill-Miller’s proposal is unlikely to appeal to religious believers, because it misconstrues the nature and grounds of religious belief. I suggest that their hypothesis may be refined by taking into account a view of axiologically grounded religious belief that I refer to as ‘agatheism’, since it identifies God or the Ultimate Reality with the ultimate good (to agathon)

On the public discourse of religion : an analysis of Christianity in the United Kingdom

Debates over the involvement of religion in the public sphere look set to be one of the defining themes of the 21st century. But while religious issues have attracted a large degree of scholarly attention, the public discourse of religion itself, in terms of the effort to assert and legitimize a role for faith in the public realm, has remained notably under-researched. This article marks an initial step to address this deficiency by deconstructing the public discourse of Christianity in the United Kingdom. It argues that, while appealing for representation on the grounds of liberal equality, the overall goal of this discourse is to establish a role for itself as a principal source of moral authority, and to exempt itself from the evidentially-based standards and criteria that govern public life

Anscombe on the mesmeric force of ‘ought’ and a spurious kind of moral realism

I discuss the second of the three theses advanced by Anscombe in ‘Modern Moral Philosophy’. The focus is the nature of entities to which – if Anscombe’s diagnosis is correct – ought and cognate modals are assumed by modern moral philosophers to refer. I reconstruct the alternative account offered by Anscombe of viable and justified ‘Aristotelian’ modals – as contrasted with mysterious and unjustified ‘Kantian’ modals; I discuss the nature and status of ‘Aristotelian necessity’ to which such legitimate modals refer to. I conclude with the claims that Anscombe’s account of modern moral philosophy is viciously parochial, reducing it to Oxford philosophy from the Thirties and Forties and its immediate antecedents; that her historical reconstruction is vitiated by lack of awareness of the existence of law-views of morality preceding Christian theology, artful anticipation of secularization in order to fit her picture of modern moral philosophy as the ‘day after’ of Christianity; that Aquinas’s and her own view of natural morality as made of rational moral judgments laws is incompatible with both her predilection for ‘divine law’ instead of plain down-to-earth ‘natural law’; that her strained reconstruction of a Christian-Jewish-Stoic view of morality as law promulgated by God has little to share with any reconstruction of the Biblical moral traditions meeting academic standard and in more detail there is no possible translation of Torah as Law; and that her criticism hits just targets from the old little British world she was familiar with, while leaving Kantian ethics unaffected

Strategic advantages of visual violence

This research discusses the role of visual violence as it relates to non-state actors within asymmetric warfare as a form of indirect coercion, siting the logic of Thomas Schelling. It argues that irrationality, as a perception from the state actor toward the non-state actor is a rational approach in order to produce the desired fear and publicity. The amount of fear and publicity is measured by the amount of inhumanity that is presented within the visual narration and the amount of irrational hysteria that comes from the audience. In using a comparative and visual analysis, two non-state actors who utilized visual violence, the Red Brigades and ISIS, have shown varying effects of visual violence on their targeted audience. It concludes that the visual violence, as a concept, being distinguished from its visual component and its violent component, does not have the desired impact unless the image contains the aforementioned features: the perception of irrationality and a high level of inhumanity

F. H. Jacobi on faith, or what it takes to be an irrationalist

Journal ArticleF. H. Jacobi (1743-1819), a key figure in the philosophical debates at the close of the eighteenth century in Germany, has long been regarded as an irrationalist for allegedly advocating a blind ‘leap of faith'. The central claim of this essay is that this venerable charge is misplaced. Following a reconstruction of what a charge of irrationalism might amount to, two of Jacobi's most important works, the Spinoza Letters (1785) and David Hume (1787), are scrutinized for traces of irrationalism. Far from being an irrationalist, Jacobi is best read as questioning the analytical-geometrical model of rationality popular among his contemporaries, and of proposing a more naturalistic theory of rationality that situates it more firmly in human psychology, the ultimate import of which lies in a reconceptualization of the relation between faith and reason

Evolution and Culture

The goal of cross-cultural psychology to identify and explain similarities and differences in the behavior of individuals in different cultures requires linking human behavior to its context (Cole, Meshcheryakov & Ponomariov, 2011). In order to specify this relation, the focus is usually on the sociocultural environment and how it interacts with behavior. Since cross-cultural psychology also deals with the evolutionary and biological bases of behavior, this focus on culture has regularly led to an unbalanced view (Berry, Poortinga, Breugelmans, Chasiotis & Sam, 2011). Too often, biology and culture are seen as opposites: what is labeled as cultural is not biological and what is labeled as biological is not cultural (Chasiotis, 2010, 2011a). This article will first introduce the central concepts of natural and sexual selection, adaptation, and the epigenetic (open) genetic processes in evolutionary biology, and indicate their psychological implications. It will then argue that biology and culture are intricately related. Finally, empirical evidence from diverse psychological research areas will be presented to illustrate why the study of the evolutionary basis is as essential as the analysis of the sociocultural context for the understanding of behavior. Due to space restrictions, cultural transmission will be the only research area which is addressed in more detail (more examples of evolutionary approaches in intelligence, personality, and behavior genetics and their implications for cross-cultural research can be found on the website accompanying Berry et al., 2011; see also further readings section)

Ricardo and the Utilitarians

The paper discusses Ricardo's relationship to Mill and Bentham. It discusses first the origins of the myth of Ricardo's dependence from Bentham through Mill, and Halévy's contribution to the freezing of such a myth. The paper reconstructs what were their shared political commitments and activities and the kind of specific political views and agenda that may be ascribed to Ricardo himself. The paper discusses then the question of Ricardo's adhesion to Benthamite ethics. It examines fragments in Ricardo's correspondence with Maria Edgeworth and Francis Place, and adds fresh light on the issue by highlighting the partial overlapping between Bentham's ethics and the kind of intuitionism with theological consequentialism that Ricardo had learned from the Unitarian minister Thomas Belsham

Toward a Reasonable Ethics of Belief

Reason has an important role to play in every area of life, including religion. However, Dr. Blanshard’s definition of what is “reasonable” is too narrow. There are many kinds and degrees of evidence. Even if one should not believe contrary to the evidence, or without any evidence, one might be permitted to believe in the absence of perfect evidence. Moreover, what constitutes relevant evidence is not the same in all areas of life. The kind of evidence that is relevant to a belief in physics is not the same as the kind of evidence that is relevant to a belief about the values of music, for example

The Determinants of Church Attendance and Religious Human Capital in Germany: Evidence from Panel Data

This paper explores determinants of church attendance and the formation of 'religious human capital' in Germany within a Becker-style allocation-of-time framework. The analysis is based on data derived from the German Socio-Economic Panel (GSOEP). Taking advantage of the longitudinal structure of the data, we are able to control for unobservable heterogeneity by applying a random-effects ordered probit model to estimate separate attendance equations as well as 'faith intensity' equations for males and females. The results suggest support for previous findings based on British and North American data that age is a strong predictor for church attendance. Economic variables only weakly account for some of the variation inasmuch as high non-labour income releases time that can be devoted to religious activities. Results for differences in partnership status point to the complementary character of religious experience, whereas the findings for spouses with different religions are more ambiguous. Having at hand a presumably unique situation in the regional structure of religious traditions, we find, not too surprisingly, that strength of belief is much lower in the formerly atheistic East Germany. It is however not clear-cut that North-South or Protestant-Catholic divides exist in religious participation.Religious behaviour, allocation of time, random-effects ordered probit model