Humanistisk filosofi

Sometimes generally referred to as "the nones," agnostics, atheists, humanists, freethinkers, secularists and skeptics compose one of the fastest growing faith categories in the United States. Because they are treated as "nones," some people face discrimination as nonbelievers, despite their varied and strong beliefs, values and morals. This basic guide, "100 Questions and Answers About the Religiously Unaffiliated," describes the differences, explains why discrimination and laws force some to hide their beliefs and why they would like to shed the label of "nones." Religious freedom and the First Amendment's establishment clause come up frequently.The key issue for many is whether the First Amendment's guarantee of religious freedom also guarantees the right to be free from religion.Legal issues include school prayer, the obligation to support tax-exempt religious properties and requirements that people profess belief in God to be allowed to vote or hold office.Life magazine called Madalyn Murray O'Hair, whose lawsuit ended mandatory prayer in public schools, "the most hated woman in America." The Secular Coalition for America's website directory withheld the name of its communications consultant because "unwarranted prejudices and discriminatory practices ... affect atheists and humanists. Consequently, s/he felt it was best to be incognito for now, since working for an organization that protects the rights of nontheists might result in lost opportunities with other clients."In this guide's forward, Dr. Phil Zuckerman writes, "Understanding secular people is important for many reasons. For one thing, secular movements, leaders, values and ideals play significant roles in the political landscapes of the world. From the first sentence of the First Amendment to the U.S. Constitution, to Article 20 of Japan's Constitution, from France's laïcité to Vietnam's atheistic dictatorship, and from the founding of the Mexican Republic to India's current political struggles, in many countries secularism is a central pillar of both stability as well as conflict."Additionally, secular men and women are often unjustly stigmatized as immoral scoundrels or angry curmudgeons - negative stereotypes that don't actually accord with reality yet prove to be both persistent and pernicious. For instance, in some societies, such as Saudi Arabia, Pakistan and Malaysia, hatred and fear of the secular is so strong that those who don't believe in God can be imprisoned, tortured or even executed. Here in the United States, many state constitutions - such as those of Tennessee, Texas and Mississippi - currently outlaw anyone who doesn't believe in God from holding any publicly elected office."Dr. Morgan Shipley's introduction says, "For the more than 85 million Americans who identify as nonreligious, we witness a turn to secularization as both an explanation for the lack of belief and a source for fulfilling the areas of life commonly associated with religion, such as morality, togetherness and agency. For the nonreligious, then, we find more than a rejection of God and faith. Instead, we uncover various ways humans highlight virtue, pursue a sense of belongingness, celebrate progress and rely on rational discourse to construct meaningful and morally driven lives." Questions include:Who are "the nones?"Who is under the umbrella of the nonreligious?What is an atheist?Who are agnostics?What is secularism? Who are humanists?Who are freethinkers?What is irreligion?Are Pagans and Wiccans nonreligious?What does it mean to be spiritual but not religious?What values do nonreligious people hold? How does one respectfully console a nonreligious person?Do nonreligious people pray?

Fra Europas kyster til grænsen mellem Mexico og USA er presset fra massemigration et af vor tids store problemer. Argumenterne for at forsvare den nationale suverænitet bliver mere og mere voldsomme, og dem, der flygter fra krig, forfølgelse og nød, bliver set som en trussel mod vores sikkerhed og sociale og økonomiske orden.I denne bog udfordrer Donatella Di Cesare ideen om den ekskluderende stat og argumenterer for, at migration er en grundlæggende menneskerettighed. Hun udvikler en original flygtningefilosofi, der sætter migranterne selv, snarere end stater og deres grænser, i centrum.Gennem en analyse af de tre historiske byer Athen, Rom og Jerusalem viser Di Cesare, at vi ikke bør opfatte migranter som de andre, men snarere som herboende fremmede. Statsborgerskab kan ikke baseres på en historisk forbindelse til et stykke land eller eksklusivt ejerskab, som nægter rettigheder til dem, der kommer til. I stedet må statsborgerskab frigøres helt fra besiddelse og baseres på et princip om samliv – og på det faktum, at vi alle er midlertidige gæster og lånere af jorden.Donatella Di Cesare (f. 1956) er professor i teoretisk filosofi på La Sapienza-universitetet i Rom, gæsteforelæser i både Tyskland og USA, forfatter til en lang række filosofiske bøger og artikler. På dansk er tidligere udkommet Heidegger og jøderne, Tortur og Suveræn virus?

Sinirbilimci ¿air Abhijit Naskar'¿n bizzat Türkçe yazd¿¿¿ bu bir äk, bar¿¿ ve insan haklar¿ mektubudur."Tüm dünya camidir,Masumlar bizim tanr¿m¿z.Onlara hizmet ilahi hizmettir,Onlar¿n mutlulu¿u bizim cennetimiz.Her ¿eyin üstünde merhamet gerçek,Merhametten bäka maneviyat yok.Her ¿eyin üstünde insan gerçek,¿nsan¿n üstünde hiçbir ¿ey yok."Öyle diyor Naskar abi.

A devout believer in the supremacy of will over intellect, Arthur Schopenhauer developed a metaphysical theory that influenced such thinkers as Nietzsche, Wagner, Wittgenstein, and Freud. These six essays are drawn from the chapters entitled Zur Ethik and Zur Rechtslehre und Politik, which originated in the philosopher's Parerga, as well as from his posthumously published writings. More than any other work, On Human Nature offers an expression of Schopenhauer's views, including the depth of his interests, his biases, and his philosophy. Students of history and philosophy along with other readers will appreciate these lucid, accessible observations on government, free will and fatalism, character, moral instinct, and ethics.German philosopher Arthur Schopenhauer (1788-1860) reacted with pessimism to his idealistic predecessors, contending that human motivations derive from basic desires that can never be satisfied. His writings on psychology, ethics, and politics influenced such latter-day thinkers as Nietzsche, Wittgenstein, and Freud.

This book offers the first English translation and comprehensive analysis (inclusive of introductory study and endnotes to the translation) of the longest and most complex Italian Renaissance utopia, Ludovico Agostini¿s Imaginary Republic. It not only reveals the significance of a text that has been mostly forgotten; it also shows how an investigation of Imaginary Republic uncovers neglected and surprising facets of Renaissance utopianism. The current scholarly image of Renaissance utopianism is based, predominantly, on English texts. Other European utopian traditions are considered only tangentially and do not substantially inform the overall picture of the nature of Renaissance utopias. This book¿s study of Imaginary Republic, within the context of Italian sixteenth- and seventeenth-century utopias, contributes to filling this gap in the critical literature by expanding the current understanding of Renaissance utopianism.

La montée en puissance du numérique s¿est opérée très rapidement dans le monde, qüelle modifie radicalement. Communiquer, travailler, s¿informer, se cultiver, jouer, s¿orienter¿; tout cela se fait à présent de façon «¿virtuelle¿». On voit ce qüon y gagne, en facilités nombreuses, et il est difficile de s¿en passer¿; mais on commence aussi à s¿apercevoir de ce qüon peut y perdre.Cet ouvrage, fruit d¿échanges et de dialogues inter ou transdisciplinaires, vise à appréhender les déclinaisons du numérique, entendu comme appareillage quel qu'il soit, physique ou symbolique, venant suppléer aux limites de l'humain. Il traite notamment de la question sensible de la place du corps à l¿heure de¿la virtualisation. Il aborde aussi le problème des territoires et des frontières face à une technologie «¿sans limites¿». Il pose enfin la question de la qualité de nos liens et de notre faculté de penser en contexte numérique

This book builds the foundation of a methodology for the quantitativeanalysis of the folk narrative system. Just as anthropology uses analyses ofdifferent cultures to examine the human past; researchers could use analyses of ouroldest form of literature, the folk narrative, to examine aspects of worldwideculture and changes in culture over time. This bookdevelops a quantitative methodology based in part on small, grammaticallydefined units. For this type of analysis to be viable, careful consideration of manyaspects of the folk narrative system is required.Chapter One presents the qualities of the folk narrative that make it anapposite choice for investigations of worldwide cultures and cultural changes overtime. These qualities include: the fundamental importance and cross-cultural natureof the folk narrative; the reliable development of narrative ability in all humans;the ability of the folk narrative to convey information; and the large number ofcollected folk narratives as a resource.Chapter Two explores different styles of literary analysis with a focus onstructural content analysis and the types of information that have resulted from theuse of these different styles. Multiple types of structural analysis by both folkloristsand linguists are considered. The grammatical unit chosen for the methodologypresented in this paper - nominative case - is a specifically and externally defined,countable unit that is able to operate cross-culturally and that has connection tomeaning on a larger scale.Chapter Three is a paper in which nominative case in a random set of taleswas counted. This paper operates as a test of the unit and also serves to corroboratethe idea that the difference between the predominant gender in tales told by males and females is large enough to impact on a data set which does not control forgender.Chapter Four lays the groundwork for the expansion of the methodologyfrom a random set of tales in a large, academic library to a worldwiderepresentative data set using Murdock's compilation of cultural divisions(Murdock). In addition, the presented methodology is expanded to include themany interactive parts of what is termed the folk narrative system. Certain parts ofthe folk narrative system which should be considered are outlined but it is notedthat there are probably many more parts of the system which can be studied. Theexpansion of the methodology to an investigation of the folk narrative as a systemenables the quantitative analysis to remain connected to the matrix of culture, text,storyteller, environment and other factors. The result of any specific study is seenin the context of other influences that change as the investigated parts change. Thischapter concludes with a discussion of the way in which this methodology enablesone to access a wide range of information.

This is the fifth lesson booklet of the first Mardukite Academy Basic Course on the Fundamentals of Systemology.

Tim and Kate go on a adventure to fix Kate's teddy and find the giant teapot in the sky. Along the way they meet a host of wonderful characters and ask important questions about what they believe and why they believe in it.

Nietzsche's essay, Richard Wagner in Bayreuth, appeared in 1876, and his next publication was his present work, which was issued in 1878. A comparison of the books will show that the two years of meditation intervening had brought about a great change in Nietzsche's views, his style of expressing them, and the form in which they were cast. The Dionysian, overflowing with life, gives way to an Apollonian thinker with a touch of pessimism. The long essay form is abandoned, and instead we have a series of aphorisms, some tinged with melancholy, others with satire, several, especially towards the end, with Nietzschian wit at its best, and a few at the beginning so very abstruse as to require careful study." J. M. KENNEDY.