We use the phenomenological approach as a way to interpret data that we observe from several different religions. For example we can use phenomenology to look at what different religions define as sacred and compare them all to come up with an outline of what has to occur and what the requirements are to call something sacred to a religion. Kelsay and Cunningham describe the sacred as, “an abstraction, a concept that allows us to group together and consider a number of different things.” (Cunningham and Kelsay 26) this means that there needs to
1. Examine the view that morality is dependant on religion. Morality is principles concerned with what is right or wrong. Those who believe that morality and religion are linked argue that morality requires religion, and all of our knowledge of right and wrong comes from God. H.P Owen said that “it is impossible to conceive of a command without also thinking of a commander” which means that if there are moral laws, then there must a lawgiver who set them.
How do people’s actions reflect their religious beliefs? (should and shouldn’t do) 18. What may religious rituals mark? 19. What now prevails in some societies?
Module Four Study Guide Materials: Across the Spectrum Chapter 1, 4, &5, Doctrines that Divide Chapter 8 Study Hints and Questions: (Across the Spectrum 1) Understand the three qualifications stated on page 11 regarding the inerrantist position. (Across the Spectrum 1) How does the Word of God itself support the inerrantist view? (Note pages 11-12.) (Across the Spectrum 1) Be able to explain the “argument from epistemology” as it is used to support the inerrantist position? In what way does this argument relate to the “problem of relativity”?
To what extent can revelation be said to be contained in propositions? A revelation is God revealing himself to us, which can be done in different ways. Catholics would take a propositional approach to revelations; they are the sum of truths and doctrines contained either in scripture or tradition. This is also known as Fides qua which means revelation through scripture is more revelation through religious experience. However to what extent can revelation be said to be contained in propositions?
The word objective immediately brings to mind a state of actual existence, as opposed to simply ideal existence. We normally associate something like a chair or a table with objective reality, and we don’t consider it to have the same nature of existence as say ‘beauty’ or ‘parenthood’, even though most would agree that all these things ‘exist’ in one way or another. Mackie defines something being objective as ‘Being part of the fabric of the world’, i.e. it has an ontological, mind dependant existence. As a further definition, Mackie posits that an objective moral value has the quality of ‘ought-to-be-pursued-ness’, it is something one should or ought do because it contains an inherently normative aspect.
Analogies are not confined to language either, pictures could be used. However I am looking into the use of religious language; in the forms of symbol and analogy. Many philosophers have analysed the use of religious language such as A.J Ayer, Wittgenstein, Karl Popper, Tillich and Aquinas. Their main concern was whether or not certain uses of language are meaningful when referring to God. To critically compare the use of symbol with the use of analogy is to assess the meaningfulness of Tillich’s and Aquinas’s methods of expressing understanding of God.
Metaphors can be characterised as those notions where a term is utilised to depict a distinct meaning in a phrase than what it scholarly means. Additionally, metaphors are furthermore used to make rhetorical statements where one is talking of something additional but by the use of phrases that do not have the identical significance. Moreover, metaphors can be utilised when one is trying to contrast two distinct pieces with distinct meanings to portray the identical meaning in recounting certain thing (Arduini 83). The book “Their eyes were observing God” has several metaphors, which have different analyses. investigation of Metaphors The publication notifies the article of the aspirations of a young very dark American woman who has the beauty and characteristics of a juvenile Caucasian woman.
Second, he argues that it is only by virtue of something being sentient that it can be said to have interests at all, so this places sentience in a different category than the other criteria: "The capacity for suffering and enjoying things is a prerequisite for having interests at all, a condition that must be satisfied before we can speak of interests in any meaningful way" (175). That is, Singer is trying to establish that if a being is not sentient, the idea of extending moral consideration to it makes no sense. This negative argument is important, because one common criticism of Singer is that his criterion ends up excluding humans who are no longer sentient (like those in an irreversible coma); Singer is content to accept that consequence, but it is important that he show why the exclusion of some humans by his criterion is not problematic, given that he has criticized other criteria
← Can religious experiences be “explained away” by science? Definitions: ← An experience with religious significance, e.g. the act of worship in a religious setting ← A person’s experience of something or a presence beyond themselves Arguments for religious experience as evidence for God’s existence There are two different variants on the basic valid argument: The argument from 1st person experience: