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  1.  9
    World-Viewing Dialogues on Precarious Life: The Urgency of a New Existential, Spiritual, and Ethical Language in the Search for Meaning in Vulnerable Life.Christa Anbeek - 2017 - Essays in the Philosophy of Humanism 25 (2):171-185.
    In the last sixty years the West-European religious landscape has changed radically. People, and also religious and humanist communities, in a post-sec¬ular world are challenged to develop a new existential, ethical and spiritual language that fits to their global and pluralistic surroundings. This new world-viewing language could rise out of the reflection on contrast experiences, positive and negative disruptive experiences that question the everyday inter pretations of life. The connection of these articulated reflections on contrast experiences with former world-viewing sources (...)
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  2.  17
    Personhood and the Scope of Moral Duty.Dustin Arand - 2017 - Essays in the Philosophy of Humanism 25 (2):119-139.
    In this essay I craft a procedure for evaluating claims of moral personhood that would allow us to answer ethical questions raised by issues like abortion, animal rights, artificial intelligence, etc. I focus specifically on the abortion debate as a case study for applying my procedure. I argue that our moral instincts have evolved to promote group cohesion, a necessary prerequisite of which is reliable identification of other group members. These are “persons” in the moral sense of the word. However, (...)
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  3.  7
    From Compulsive to Persuasive Agencies: Whitehead’s Case for Entertainment.Myron Moses Jackson - 2017 - Essays in the Philosophy of Humanism 25 (2):221-244.
    Western societies currently face the backlash of violent and militant extremisms practiced in the form of tribalistic-phobocratic politics. The battleground is set between advocates of self-centeredness and those who entertain a world-centered self. To entertain concerns what Henri Bergson calls “zones of indetermination” and assumes A. N. Whitehead’s dictum: “in the real world it is more important that a proposition be interesting than that it be true. The importance of truth is, that it adds to interest”. Cultural agencies, processes, and (...)
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  4.  27
    On the Unimportance of Theistic Belief.L. Megill Jason & Linford Daniel - 2017 - Essays in the Philosophy of Humanism 25 (2):187-207.
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  5.  54
    On the Unimportance of Theistic Belief.Jason L. Megill & Linford - 2017 - Essays in the Philosophy of Humanism 25 (2):187-207.
    We first argue that there are cases of “blameless non-belief.” That is, some people—through no fault of their own—fail to enter into a conscious relationship with God. But if so, then it would be unjust of God to make certain particular goods depend upon one having a conscious relationship with God. So, given that God is just, then despite what some theists believe, a relationship with God cannot be a necessary condition for the attainment of these goods; there might, e.g., (...)
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  6.  3
    The Varieties of Religious Purpose.James A. Montanye - 2017 - Essays in the Philosophy of Humanism 25 (2):141-170.
    This essay argues that economic scarcity, along with mankind’s evolved propensity for reciprocity, are keys to understanding the origins and evolution of Western religion in all its varieties and purposes. Scarcity is religion’s first cause uncaused. Eusocial cooperation and productive efficiency, which are mobilized by religion, are shown to be inherent and rational responses to scarcity. The reformation that began around 1500 CE represents the substitution of efficient secular religions for traditional theological varieties. The balance between traditional and secular religions (...)
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  7.  3
    Naturalistic Theism.Teed Rockwell - 2017 - Essays in the Philosophy of Humanism 25 (2):209-220.
    Many modern theological debates are built around a false dichotomy between 1) an atheism which asserts that the universe was created by purposeless mechanical processes and 2) acceptance of a religious system which requires both faith in the infallibility of sacred texts and belief in a supernatural God. I propose a form of naturalistic theism, which rejects sacred texts as unjustified, and supernaturalism as incoherent. I argue that rejecting these two elements of traditional organized religion would have a strongly positive (...)
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