In response to Julia Monturo's post "There Is, There Is Not a God" (March 10, 2012):
I absolutely agree that stubborn atheism and stubborn theism can be equally bad. However, it seems that stubborn theism has a worse reputation in general among agnostics and others who choose not to take sides; its reputation also seems to be based more in its dogmaticism than in its 'blasphemous nature' or other spiritual flaws. When dogmatic atheists criticise theists, the criticism seems to be primarily towards the theists' supposed idiocy and blind faith, whereas when dogmatic theists criticise atheists, the criticism seems to be directed more at the atheists' evil or ungodly world-views. The latter sort of criticism is, I think, relatively easy to dismiss if one adopts a viewpoint of religious relativity; the former is more difficult to dispel. However, I think that the former can also be applied to stubborn atheists; as such, even if we cannot dismiss it, we can at least distribute our criticism more fairly. I would guess that the currently common idea that only theists can be guilty of faulty, blind dogma comes from the fact that there have been, historically, many more wars and other tragedies due to theistic blind dogma than to atheistic blind dogma, but that is not due to atheism's inherently greater rationality (which does not, I think, exist); it is instead due to atheism's far smaller historical following.
Thursday, March 15, 2012
Friday, March 9, 2012
Response: Not Religious???
In response to Dania Guadalupe's post "Is There Something Wrong Here?" (March 3, 2012):
I can't say that I quite understand how this chap can say that he hates religion. It seems quite, quite clear that his assertions about Jesus fall under the category of religion - in fact, he even mentions his belief that various supernatural happenings involved Jesus literally occurred. It seems to me that his objection is not against religion, but rather against some particular religious denomination, or perhaps against organised religion in general. Religion, however, does not have to be organised, and his freestyle sort of belief in Jesus does fit the description of religion rather nicely.
I can't say that I quite understand how this chap can say that he hates religion. It seems quite, quite clear that his assertions about Jesus fall under the category of religion - in fact, he even mentions his belief that various supernatural happenings involved Jesus literally occurred. It seems to me that his objection is not against religion, but rather against some particular religious denomination, or perhaps against organised religion in general. Religion, however, does not have to be organised, and his freestyle sort of belief in Jesus does fit the description of religion rather nicely.
Thursday, March 8, 2012
Skewed Perspectives
When, in Thursday's class, we briefly discussed Ganhi and his apparently brutally honest autobiography, I thought about the nature of actual honesty. In modern society, 'honesty' seems to imply admitting your faults to others, exposing the darkest parts of your history and nature for public perusal. People who admit their lack of proficiency at various activities, tell stories about the unpleasant or immoral things they have done in the past, and generally act in a manner usually considered modest or self-effacing are often lauded as being brutally honest.
However, being modest is not the same thing as being honest. Going on about all of one's failings while neglecting to mention, or perhaps denying the worth of, one's achievements is no more truthful than focusing only on the good side of things. While I haven't read Gandhi's autobiography and as such am in no position to gauge how honest or dishonest he might have been about his life, I do know that putting oneself down and focusing only on one's negative traits seems to be far more admired than is probably wise. In order to be fully and actually honest, people must focus on their negative and positive traits to the same degree, exhibiting an impartial attitude dedicated only to the truth.
However, being modest is not the same thing as being honest. Going on about all of one's failings while neglecting to mention, or perhaps denying the worth of, one's achievements is no more truthful than focusing only on the good side of things. While I haven't read Gandhi's autobiography and as such am in no position to gauge how honest or dishonest he might have been about his life, I do know that putting oneself down and focusing only on one's negative traits seems to be far more admired than is probably wise. In order to be fully and actually honest, people must focus on their negative and positive traits to the same degree, exhibiting an impartial attitude dedicated only to the truth.
Future Interpretations?
Since beginning the Crossan book, we have discussed numerous times the concept of the gospels being metaphorical in nature rather than literal. If one takes the stories in the Bible as just that, stories, one can draw meanings and messages from within them rather than simply understanding them at surface value.
However, in recent times especially, many people have begun to interpret the Bible literally, probably due to the primarily literal, scientific nature of modern society. Clearly this is a problem unique to our era, as people who lived around Jesus' time were familiar with the idea of mythology providing non-literal guidelines.
If this is so, then how might people in the future interpret the Bible? As we do not currently know the future configuration of society, this is hard to predict. However, we can guess based on current trends. At the moment, many of the more progressive countries have been losing touch with religion and focusing instead on technology and the environment. As such, I would guess that in the future either religion will die out (which, I think, would not destroy society, but would be a great shame) or it will adapt dramatically to meet the needs of a new society. It seems likely that such an adaptation would lead to people interpreting religion in a more metaphorical way - so Christianity might end up being much closer to what it was supposed to be in the years directly following Jesus' death.
However, in recent times especially, many people have begun to interpret the Bible literally, probably due to the primarily literal, scientific nature of modern society. Clearly this is a problem unique to our era, as people who lived around Jesus' time were familiar with the idea of mythology providing non-literal guidelines.
If this is so, then how might people in the future interpret the Bible? As we do not currently know the future configuration of society, this is hard to predict. However, we can guess based on current trends. At the moment, many of the more progressive countries have been losing touch with religion and focusing instead on technology and the environment. As such, I would guess that in the future either religion will die out (which, I think, would not destroy society, but would be a great shame) or it will adapt dramatically to meet the needs of a new society. It seems likely that such an adaptation would lead to people interpreting religion in a more metaphorical way - so Christianity might end up being much closer to what it was supposed to be in the years directly following Jesus' death.
Friday, March 2, 2012
Response: Enabling Society
In response to Ryan Walters' post "Why..." (March 1, 2012):
While it is true that religion is not necessary for people to act morally, not every person thinks critically and determines what is right and what is wrong. This is the reason that societies have laws. However, laws are external rules; religion, by tapping into a person's internalised beliefs, can become internal.
Furthermore, this question assumes that religion has no basis in reality, which is a very difficult claim to prove. Some religions, certainly, can be disputed by appealing to empirical evidence which contradicts their doctrines; others, though, take this into account and add the idea of unknowability into the very definition of their deities. Such religions can be neither proven nor disproved.
While it is true that religion is not necessary for people to act morally, not every person thinks critically and determines what is right and what is wrong. This is the reason that societies have laws. However, laws are external rules; religion, by tapping into a person's internalised beliefs, can become internal.
Furthermore, this question assumes that religion has no basis in reality, which is a very difficult claim to prove. Some religions, certainly, can be disputed by appealing to empirical evidence which contradicts their doctrines; others, though, take this into account and add the idea of unknowability into the very definition of their deities. Such religions can be neither proven nor disproved.
Response: Safety in Numbers
In response to Lily O'Neill's post "Traveling in Twos" (March 1, 2012):
I think the fact that female disciples traveled only in the company of male disciples had less to do with inequality and more to do with safety. Jesus' time and society were, in fact, patriarchal; so any movement towards equality had to take place within a patriarchal context. As in the main part of society women did not have access to weapons or any sort of self-defense training, they were simply less able to defend themselves from those who might attack a traveling disciple than were the male disciples. Furthermore, again because of the state of most of the society, bandits or other groups of possibly dangerous people on the road would have been more inclined to attack a woman traveling alone than a man. Traveling in twos was among only the first steps on a very long road to gaining equality for women in a society such as Jesus'.
I think the fact that female disciples traveled only in the company of male disciples had less to do with inequality and more to do with safety. Jesus' time and society were, in fact, patriarchal; so any movement towards equality had to take place within a patriarchal context. As in the main part of society women did not have access to weapons or any sort of self-defense training, they were simply less able to defend themselves from those who might attack a traveling disciple than were the male disciples. Furthermore, again because of the state of most of the society, bandits or other groups of possibly dangerous people on the road would have been more inclined to attack a woman traveling alone than a man. Traveling in twos was among only the first steps on a very long road to gaining equality for women in a society such as Jesus'.
Thursday, March 1, 2012
Response: Divine Relationships
In response to JonDavid's post "Monotheism, Demigods, and Mary Magdalene" (February 29, 2012):
The idea that Jesus could not have been in a relationship with Mary Magdalene due to his purported divinity is an interesting one. It seems that in many monotheistic religions, deities never engage in romantic relationships. This is in stark contrast to many polytheistic religions, wherein deities develop relationships with one another, but frequently with mortals as well - this is true of fully-fledged gods as well as demigods. Considering the stance that some fairly large denominations of Christianity hold on various sexual orientations - that heterosexuality is the only one approved by God - it seems strange that these same people would believe that Jesus, if he was divine, could not have a sexuality. It is true that numerous groups of Christians believe celibacy is also a valid choice, but some do not share this view, perhaps due to the Bible's advice of "be fruitful, and multiply." If so, then might it not be more in line with God's views if Jesus was in fact married to Mary?
The idea that Jesus could not have been in a relationship with Mary Magdalene due to his purported divinity is an interesting one. It seems that in many monotheistic religions, deities never engage in romantic relationships. This is in stark contrast to many polytheistic religions, wherein deities develop relationships with one another, but frequently with mortals as well - this is true of fully-fledged gods as well as demigods. Considering the stance that some fairly large denominations of Christianity hold on various sexual orientations - that heterosexuality is the only one approved by God - it seems strange that these same people would believe that Jesus, if he was divine, could not have a sexuality. It is true that numerous groups of Christians believe celibacy is also a valid choice, but some do not share this view, perhaps due to the Bible's advice of "be fruitful, and multiply." If so, then might it not be more in line with God's views if Jesus was in fact married to Mary?
Decaying Boundaries and Stigma
Crossan writes about the body as a representation of society. In class on Tuesday, we briefly discussed the modern American attitude towards body modification, which is primarily tolerant. However, this has not always been so. In the relatively recent past, a person who chose to pierce her nose (without cultural or religious justification) was typically seen as a deviant, undesirable in polite company. Even today, some of that stigma endures - if someone applies for a job as a teacher, and has visible tattoos, he will most likely not get the job even if he is otherwise quite well qualified.
One thing that I find particularly interesting about this attitude towards body modification is that it is more negative as a rule in areas which are typically more conservative in a political and social sense. This would strengthen Crossan's assertion that attitudes toward the body represent attitudes in society as a whole; conservative ideology emphasises maintaining traditional values and rejecting outside influence on the structure of society.
However, there are some societies which, while mostly quite conservative, do endorse some manner of body modification. This is not necessarily evidence against Crossan's assertions; such societies usually only approve of very specific types of body modification. In a society wherein, let us say, eyebrow piercing was common and approved of, a person who pierced zir ears might well attract the same negative attention as zhe would in a society which endorsed absolutely no body modification.
One thing that I find particularly interesting about this attitude towards body modification is that it is more negative as a rule in areas which are typically more conservative in a political and social sense. This would strengthen Crossan's assertion that attitudes toward the body represent attitudes in society as a whole; conservative ideology emphasises maintaining traditional values and rejecting outside influence on the structure of society.
However, there are some societies which, while mostly quite conservative, do endorse some manner of body modification. This is not necessarily evidence against Crossan's assertions; such societies usually only approve of very specific types of body modification. In a society wherein, let us say, eyebrow piercing was common and approved of, a person who pierced zir ears might well attract the same negative attention as zhe would in a society which endorsed absolutely no body modification.
Saturday, February 25, 2012
Flexible Definitions
In class, we discussed the way in which some important historical and political figures (such as Gandhi or Jesus) have rejected certain words because of their negative connotations. I wonder, though, how effective this is in the long run and in terms of influencing a population. If a single person chooses to use the word 'opponent' rather than 'enemy', it will stand out, and people will likely recognize the significance of the choice. However, if a population decides to follow the example of this person and discard the term 'enemy', using 'opponent' instead, it may be that the meaning of 'opponent' will change over time (possibly a very short time) to match the meaning of 'enemy', thus rendering pointless the original term choice.
Response: Political Traditions
In response to Dania Guadalupe's post "What Would Jesus Do?" (February 23, 2012):
I would agree that Jesus would have supported discrimination on the basis of baptism or anything else. However, it is helpful to remember that just because Jesus would not have supported it, it is not necessarily bad. Many religions have changed over time to reflect changing political and social situations, and many of the changes are good things. This one practice in particular, I think, may not be a good thing, but this is not true of all changes. In fact, I doubt that Jesus would have wanted people to keep Christianity (or a modified form of Judaism, as it was when he was alive) in a static state just in order to strictly follow what he said; he probably would have recognized that changing times call for changing practices if one hopes to keep a religion alive.
I would agree that Jesus would have supported discrimination on the basis of baptism or anything else. However, it is helpful to remember that just because Jesus would not have supported it, it is not necessarily bad. Many religions have changed over time to reflect changing political and social situations, and many of the changes are good things. This one practice in particular, I think, may not be a good thing, but this is not true of all changes. In fact, I doubt that Jesus would have wanted people to keep Christianity (or a modified form of Judaism, as it was when he was alive) in a static state just in order to strictly follow what he said; he probably would have recognized that changing times call for changing practices if one hopes to keep a religion alive.
Response: Unverifiability and Religion
In response to Jess Gamari's post "Revolution Through the Filter" (February 23, 2012):
In regards to wanting to know the truth, I think that the Crossan book can be very helpful as far as Jesus is concerned. Of course, there are still significant parts of Jesus' life which are unchronicled, and which we can only guess at, but on a whole it seems that we can reconstruct a relatively clear picture of who he was and what he did.
God, though, is a different matter. As God's actions are a matter of theology rather than history, we cannot simply find evidence of them through archeology or careful reading of historical texts. This unverifiability of God is, I think, one of the most significant issues dividing theists and atheists; as the reality of God has to be taken on faith rather than historical evidence, some people reject the idea, and others support it. Honestly, though, I think that the way this requires faith is a good thing; if God was a matter of fact rather than conjecture, religion would basically be another science, rather than a matter of belief - which is what makes it interesting to me.
In regards to wanting to know the truth, I think that the Crossan book can be very helpful as far as Jesus is concerned. Of course, there are still significant parts of Jesus' life which are unchronicled, and which we can only guess at, but on a whole it seems that we can reconstruct a relatively clear picture of who he was and what he did.
God, though, is a different matter. As God's actions are a matter of theology rather than history, we cannot simply find evidence of them through archeology or careful reading of historical texts. This unverifiability of God is, I think, one of the most significant issues dividing theists and atheists; as the reality of God has to be taken on faith rather than historical evidence, some people reject the idea, and others support it. Honestly, though, I think that the way this requires faith is a good thing; if God was a matter of fact rather than conjecture, religion would basically be another science, rather than a matter of belief - which is what makes it interesting to me.
Wednesday, February 22, 2012
Jesus and Discrimination
So far, Crossan's book has presented a picture of Jesus as an advocate for universal equality. If this is truly the case, then what might Jesus say about those modern practitioners of Christianity who use the Bible to justify all sorts of discrimination, ranging from racism, to homophobia, to sexism, to discrimination on the basis of religion? While it appears that Jesus may have been something of a feminist, do we have any idea how he felt about other issues, like race relations or homosexuality?
If he intended to keep his message consistent, it seems likely that Jesus would have supported equality for all of the above minority groups. Ironically, it seems that in modern society Christianity (as with many religions, actually) has been used more frequently to preach in favour of various forms of discrimination than it has to support universal equality. It is both amusing and sad that some people appear to have taken Jesus' messages and used them to support exactly the sort of agenda he was most vehemently opposed to.
If he intended to keep his message consistent, it seems likely that Jesus would have supported equality for all of the above minority groups. Ironically, it seems that in modern society Christianity (as with many religions, actually) has been used more frequently to preach in favour of various forms of discrimination than it has to support universal equality. It is both amusing and sad that some people appear to have taken Jesus' messages and used them to support exactly the sort of agenda he was most vehemently opposed to.
Saturday, February 18, 2012
Morality and Mythology
We spoke about how mythology usually exists as a medium for conveying moral messages. Almost every ancient culture had a mythology, which could serve to instruct those in the culture about how to live their lives. In modern culture, however, the number of people who choose to live their lives without the aid of a guiding mythology or religion has been steadily increasing. Is this a bad thing? Without the help of mythology, how can people know how to live morally?
I think that mythology is not the only medium for morality. Those who choose to think about and construct codes of ethics based on philosophical discussion seem to do at least as well, in general, as those who gain their morality from religion or tradition. It is, I think, simply a difference in type, not quality. Gaining morals from mythology is comparable to getting morals from fiction; gaining them from philosophical discussion and real life is comparable to getting them from nonfiction. Both ways are valid, and can be effective.
I think that mythology is not the only medium for morality. Those who choose to think about and construct codes of ethics based on philosophical discussion seem to do at least as well, in general, as those who gain their morality from religion or tradition. It is, I think, simply a difference in type, not quality. Gaining morals from mythology is comparable to getting morals from fiction; gaining them from philosophical discussion and real life is comparable to getting them from nonfiction. Both ways are valid, and can be effective.
Better as Fiction
In class, we discussed the idea of reading the Bible as fiction with grains of truth, in the form of messages relevant to real life, running through it. In addition to preventing the sort of fanatic fundamentalism that has led to such unpleasant organizations as the WBC, I think that interpreting the Bible as fiction can actually provide more instruction to its readers than taking everything it says literally. After all, much of the Bible is not reasonably applicable to modern life; as a result, most people who are not crazy dismiss those parts which seem unreasonable to them, and mainly ignore them. If such people read the Bible as fiction, a novel with embedded moral messages rather than an instruction manual, they might instead seek to find the reasons that the Bible's writers included the outdated parts, and update the ideas to apply to modern life while still trying to keep the spirit of the original intentions of the writers.
Response: Mythologizing Historical Figures
In response to JonDavid's post "The Gospels: "Jesus Facts"" (February 16, 2012):
I think the Chuck Norris analogy is a good one - the main difference between Chuck Norris and Jesus, mythologically speaking, is that no one believes that Chuck Norris can actually do those things, whereas some people believe that Jesus really did perform miracles. However, Jesus is not the only historical personage who has grown over time into a mythological, or perhaps legendary, figure. Even such relatively recent lives, such as that of George Washington and the other founders of the United States, have become somewhat shrouded in the mists of legend. That popular story about George Washington and the cherry tree, while not as widely believed as Jesus' miracles, still has a following of people who do not know it is fiction. It seems that admirable people, despite being sufficiently impressive in reality, tend to take on supernatural attributes after death.
I think the Chuck Norris analogy is a good one - the main difference between Chuck Norris and Jesus, mythologically speaking, is that no one believes that Chuck Norris can actually do those things, whereas some people believe that Jesus really did perform miracles. However, Jesus is not the only historical personage who has grown over time into a mythological, or perhaps legendary, figure. Even such relatively recent lives, such as that of George Washington and the other founders of the United States, have become somewhat shrouded in the mists of legend. That popular story about George Washington and the cherry tree, while not as widely believed as Jesus' miracles, still has a following of people who do not know it is fiction. It seems that admirable people, despite being sufficiently impressive in reality, tend to take on supernatural attributes after death.
Wednesday, February 15, 2012
Response: Open-Minded Investigation
In response to Rebecca Ryan's post "The Jesus Biography" (February 11, 2012):
The last sentence in this post - "Unfortunately, it's difficult for me to be close-minded about these things." - made me think quite a bit. I have not heard close-mindedness referred to in a positive sense before, and it caused me to consider if there is such a thing as being too open-minded.
I concluded that the answer depends on one's definition of open-mindedness. If one considers it to be a state in which one makes no decisions and develops no opinions, then yes, one could indeed be too open-minded. If, on the other hand, one defines it as a state in which one thinks about and considers every possibility prior to discarding it, then I believe the answer would be no. Avoiding thinking about something because one is afraid that doing so will change one's views is not a good thing. If one thinks fully about something and concludes that it is the right view, then it most likely is. If one thinks about something and decides that it is not the right view, then at least one can defend one's decision adequately against critics. Simply ignoring the possibility that one might be wrong can (and has) lead to some of the worst events in human history. So, in response to your worries, I do not think that reading even something which might be challenging to your views (which I do not think the Crossan book is) is a bad thing - it will either lead to to change your views to better ones, or will reaffirm your belief in the views you already held.
The last sentence in this post - "Unfortunately, it's difficult for me to be close-minded about these things." - made me think quite a bit. I have not heard close-mindedness referred to in a positive sense before, and it caused me to consider if there is such a thing as being too open-minded.
I concluded that the answer depends on one's definition of open-mindedness. If one considers it to be a state in which one makes no decisions and develops no opinions, then yes, one could indeed be too open-minded. If, on the other hand, one defines it as a state in which one thinks about and considers every possibility prior to discarding it, then I believe the answer would be no. Avoiding thinking about something because one is afraid that doing so will change one's views is not a good thing. If one thinks fully about something and concludes that it is the right view, then it most likely is. If one thinks about something and decides that it is not the right view, then at least one can defend one's decision adequately against critics. Simply ignoring the possibility that one might be wrong can (and has) lead to some of the worst events in human history. So, in response to your worries, I do not think that reading even something which might be challenging to your views (which I do not think the Crossan book is) is a bad thing - it will either lead to to change your views to better ones, or will reaffirm your belief in the views you already held.
Saturday, February 11, 2012
Idea of Benevolent Monarchy - Plato and Arjuna
While the idea of monarchy as a good form of government may seem ridiculous to many members of modern Western cultures, it is not as alien to Western thought as they may initially think. Arjuna's position as head of a kingdom would not necessarily, or even probably, immediately negate all the positive aspects of his personality, and if he remained as wise and enlightened as he appears to be in the Gita, he might actually do more good for his kingdom (at least during his lifetime) as another form of government like democracy could.
Plato, in his writings on government, actually favored a sort of monarchy over democracy. He thought that countries should be ruled by 'philosopher-kings' - wise, public-spirited rulers who led their lives by the dictate of reason alone. Arjuna very nearly fits this picture, albeit in a slightly more religious manner. As most consider Plato to be an incredibly significant figure in the history of Western thought, it might be worth giving the Gita's views on government a little consideration before dismissing them out of hand.
Plato, in his writings on government, actually favored a sort of monarchy over democracy. He thought that countries should be ruled by 'philosopher-kings' - wise, public-spirited rulers who led their lives by the dictate of reason alone. Arjuna very nearly fits this picture, albeit in a slightly more religious manner. As most consider Plato to be an incredibly significant figure in the history of Western thought, it might be worth giving the Gita's views on government a little consideration before dismissing them out of hand.
Friday, February 10, 2012
Focal Points of Religion
As we move on from our study of Hinduism to monotheistic religions like Christianity, I think it is interesting to reflect on the difference in structure between the two types of religion. Hinduism, while incorporating many deities, is so abstract and idea-centric that it almost seems more like a philosophy than a religion per say. In stark contrast to this, Christianity (and its close cousins, Islam and Judaism) is focused on a single god more than on any one code of morality. Hinduism certainly includes elements of deity-centric thinking (as in the Bhagavad Gita's use of Sri Krishna to illustrate various principles - although one can not believe in the existence of Krishna and still very well be part of the religion), and Christianity includes elements of idea-centric thinking (the ten commandments, etc. - although these, too, are somewhat flexible depending upon which branch of Christianity one belongs to) but in general the focus appears to be quite different. It will be interesting to compare and contrast the two different types of religion.
Thursday, February 9, 2012
Response: Over-saturation of Religion
In response to Lauren Feeney's post "Take a Chance and See" (February 8, 2012):
I listened to the song, and did appreciate the instrumentation. It sounds rather like traditional Celtic music, which is a style I very much enjoy. The female singer also had a nice voice, and I didn't mind the male singer too much either.
However, I cannot say that I agreed with the lyrics, nor can I see how someone who was not religious could do so easily; the reason for this is that the lyrics were basically completely about Christ. In fact, I have found this to be the case with most religious music, and that makes it somewhat difficult for me to identify with the music.
This over-saturation of religion is not confined to music; I have noticed it in many other areas as well, such as art, storytelling, and perhaps most annoyingly charitable organizations. While I appreciate the efforts of these last, and do not personally find the idea of religion (well, most religion; the WBC is an exception) objectionable, it disturbs me that any money I donate to these organizations may not end up helping whatever cause they work for - I could be funding a new church, or even something I do object to, like anti-gay marriage demonstrations. Religion is not, I believe, a bad thing at all, but it would be nice if it were a little less interwoven with basically everything else.
I listened to the song, and did appreciate the instrumentation. It sounds rather like traditional Celtic music, which is a style I very much enjoy. The female singer also had a nice voice, and I didn't mind the male singer too much either.
However, I cannot say that I agreed with the lyrics, nor can I see how someone who was not religious could do so easily; the reason for this is that the lyrics were basically completely about Christ. In fact, I have found this to be the case with most religious music, and that makes it somewhat difficult for me to identify with the music.
This over-saturation of religion is not confined to music; I have noticed it in many other areas as well, such as art, storytelling, and perhaps most annoyingly charitable organizations. While I appreciate the efforts of these last, and do not personally find the idea of religion (well, most religion; the WBC is an exception) objectionable, it disturbs me that any money I donate to these organizations may not end up helping whatever cause they work for - I could be funding a new church, or even something I do object to, like anti-gay marriage demonstrations. Religion is not, I believe, a bad thing at all, but it would be nice if it were a little less interwoven with basically everything else.
Wednesday, February 8, 2012
Response: Westernization of Ideas
In response to Ryan Walters' post "Meditation" (February 6, 2012):
I think this may be a case less of the concept of meditation changing over time, and more one of the concept becoming muddled through the process of Westernization. While many Eastern civilizations practiced (and practice) meditation, few if any ancient Western societies did the same. Meditation mainly appeared much later in the west, as an imported idea from Eastern societies such as India and China. I am not entirely sure what the modern conception of meditation is in more Eastern countries, but I'd guess that it is at least closer to the concept expressed in the Gita than is the currently common Western conception.
I think this may be a case less of the concept of meditation changing over time, and more one of the concept becoming muddled through the process of Westernization. While many Eastern civilizations practiced (and practice) meditation, few if any ancient Western societies did the same. Meditation mainly appeared much later in the west, as an imported idea from Eastern societies such as India and China. I am not entirely sure what the modern conception of meditation is in more Eastern countries, but I'd guess that it is at least closer to the concept expressed in the Gita than is the currently common Western conception.
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