How does Gödel try to show that God’s existence is possible? He argues that it is possible because God has only positive properties. If God were to have both positive and negative properties simultaneously it would seem impossible for him to exist because they would contradict each other. For example, it would seem impossible for God to exist if he were to have the property of being all knowing (a positive property) and the property of being ignorant (a negative property) simultaneously. Therefore God, as the greatest possible being, has only positive properties, such as the properties of being all knowing, all powerful and morally perfect, which, according to Gödel, do not contradict each other.
First, the existence of cross-group organizations and partnerships among organizations originating in the separate groups, seems to be a strongly stabilizing feature of a multi-group society. The presence of a group of leaders who are committed to enhancing trust and cooperation across group lines provides an important “fire break” when conflicts arise, because these leaders and organizations already have a basis of trust with each other, and a willingness to work together to reduce tensions and suspicions across groups.
Is euthanasia compassionate in some cases?
Humans do not live in isolation. The more our culture sends messages that some lives are less valuable than others, the more some people will internalize messages to end their lives. A psychological contagion of suicide is unleashed by euthanasia and assisted suicide laws. Condoning suicide in one circumstance implicitly condones it across the board. The wrong of suicide is no longer absolute: death is made a reasonable—even the expected—response to pain, misfortune, and sadness.
I saw “The Keepers” on Netflix recently. One thing that remained with me was that a reckless act perpetrated on a child by a person the child trusts can scar the child for life. The pain and hurt never really go away.
I am not talking here about the loss of naïve optimism, or the experience of taking clergy down off the pedestal. Such things are part of growing up. If we take our theology seriously, we must acknowledge that sin is real and human beings fail us. The Church has always included both saints and sinners. Indeed no one among us is sinless. What I think has been happening, however, is different from a loss of naïveté or growth in a mature acceptance of human failings.
Something good in our souls is being eroded whenever, in place of fairness, we take refuge in cynicism. This is one of the less-admitted costs of scandal. Even with all the good we have known from, yes, virtuous people in the Church, we cannot forget the ugliness of betrayal displayed in clerical crimes and cover-ups. It has been burned into our memory and left us scarred.
Undeniably, the politicization of Islam is harmful to its followers. What blame to the left and right share in this?
The Right and Left are both playing opposite sides of the same game, and happily so. The Left gets to use its identity politics wedge to create yet another special interest group, and the Right, masochistically, gets a new boogeyman to justify spending more money on police and the military.
Image: Painting by Brianna Keeper
With what is going on in the Middle East, it is important to understand the conflict better. Today’s needull explains the Qatar issue in detail starting from origin of Islam to the present socio-political and religious factors.
Islam’s schism, simmering for fourteen centuries, doesn’t explain all the political, economic, and geostrategic factors involved in these conflicts, but it has become one prism through which to understand the underlying tensions. Two countries that compete for the leadership of Islam, Sunni Saudi Arabia and Shia Iran, have used the sectarian divide to further their ambitions. How their rivalry is settled will likely shape the political balance between Sunnis and Shias and the future of the region, especially in Syria, Iraq, Lebanon, Bahrain, and Yemen.
Let’s start the weekend with two foundations of the world- religion and science. This needull explores whether Buddhism is more in tune with the modern world.
Part of the problem for Sharf and others is that by focusing only on the domains of inner experience (i.e. mindfulness via contemplative practice), Buddhist Modernism loses aspects of its function that were central to its history. “Look at how suspicious many Western Buddhists are of religious ritual,” he says in the Tricycle interview, “… when we downplay ritual, we risk weakening our bonds to community and tradition. That’s a pretty major loss.”