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Religious Philosophies - Science topic

Sets of beliefs on the nature of the universe or Man.
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There are soul and spirit separately existing and having different routes or processes to go in Taoism's afterlife. How are these concepts originated and developed?
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Thanks!
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This really an Amazing finding, that you'll find in the attatchment, done by
Danilo Zia©1, Nazanin Dehghan2,4, Alessio D'Errico©2,4 3, Fabio Sciarrino©1 & Ebrahim Karimi©2,3
of the University of Ottawa that definitely gives to my concept of Basic Unit System Concept presented in my paper The Principle of Synergy and Isomorphic Units. a real validation, as it is a mathematical representation of the Yin Yang concept of encient Taoism.
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This is also a fundamental concept in ancient Chinese philosophy. In Chinese medicien, the physician employs this concept to make medical treatment and examinaiton.
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It might be strange in the secularized world to question the existence of God, but this question has confused and troubled people for thousands of years in the past. I wonder whether it is a popular question in the field of philosophy of religion and metaphysics. If it is, how can I find any relevant references? Thank you.
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The existence of God is a typical problem in philosophy, some of the most ancient greek philosophers basically studied the nature of God and the possibility to interact with him/them (Parmenides, Epicurus, Plato, Aristoteles, etc.). Surely, looking at an academic point of view, modern philosophers talk about God using philosophical instruments (i. e. logic), and not a tradition or a revelation as a base for their thinking.
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Dear All,
We are a team of researchers working on a meta-analysis of studies that link religious belief with several emotions. The emotions that we are particularly interested are gratitude, awe, elevation, reverence (self-transcendent emotions), and also negative emotions such as guilt and shame.
We are very keen on sourcing published/unpublished articles/thesis that have explored the relation between religious belief and practices and how they influence these emotions.
Any academic who has conducted research on this topic and are willing to have their study details and results included in this meta-analysis are kindly requested to send us the article via the below e-mail. We will be very much willing to include the study in our paper if it meets the criteria. All studies will be duly referenced in the meta-analysis.
Please contact:
Thank you very much!
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Hello professor James Heisig
'I am researching about Kyoto's philosophy in Iran, and I've already been in touch with you. Now, I want to know if the Kyoto school is completely is religious thinking?
the best regards
M.asghari
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It has been claimed that the main concern of the Kyoto School is not religion or comparative studies per se, but the search for truth, which however often draws upon insights from religion. Perhaps that's not much of a distinction. But it seems to me at least some writings by members of the Kyoto School don't have anything to do with religion.
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The point is: How does Judaism read the Song of Songs, a song of love? What is the place that this book finds in the Torah? Furthermore, if the theological general principle is that "God wishes to be exalted only by Israel" and "Israel alone knows God as God has made himself known, which is in the Torah", how does Israel  elicit God's love?
Means Israel "those that love and are loved by God"?
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"Judaism" does not maintain one single view on Song of Songs. The book invites allegorical interpretation, and many different readings have been proposed. In my paper, "Saving the Soul by Knowing the Soul" (which should be posted here on RG) I discuss one avenue taken by medieval Yemenite scholars.
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Specifically (if possible) on same-sex marriage, capital punishment, and open marriage.
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I hope this book will help you: http://repositorio.ucp.pt/handle/10400.14/16493
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How do various religions and their adherents deal with and interpret perceived logical contradictions within their own faith once they are acknowledged? Do they try to smooth out the contradictions so they no longer are seen as such, or do they find a way to embrace or tolerate logical contradictions?
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Hi Bradley. Thanks for this question. Hope it raises some good discussion.
This is really an empirical question, answers to which you would have to go to religious adherents. It does, however, raise philosophical questions of the relationship between faith and reason. I have a paper on this, 'Faith and Reason in a Post secular age'. It is on my home page if you would like to take a look. I would welcome any views you have on it.
It may be argued that religious people can believe anything that they like including contradictory positions, as long as this does not cause harm to others. They may simply accept them as part of the mystery and the challenge to their rational understanding. If they are concerned to justify their beliefs to those outside the faith then they have to find some common ground on which to reconcile those contradictions. I am not sure what you mean by 'smooth out' contradictions. You might mean try to obscure them or make them seem less important than they are. From a logical point of view you cannot sensibly hold two contradictory view - this would be to contravene the law of excluded middle, so when two propositions contradict one another then they cannot both be true.
Mike.
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For example, 'he' is used for God/Allah, Ishwar or Bhagwan .The pronoun / noun reflects masculinity. Even the verbs in many languages denote masculine power.
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I too admit that God is without body,gender and matter,when we think of Him at metaphysical level.In Hindu scripture,ardhnarishwar( God is half woman and half man)picture is projected about Him.Yet,my humble submission stands if God is projected with masculinity because He was talked about by the male first?And gender bias persisted since then in defining through masculine words?
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In patients with a diagnosis of schizophrenia, often delusions exist that either exalt the status of the patient (eg, the patient is God's representative on earth) or denigrate the patient (eg, God is sending messages to the patient specifying his/her sinfulness and need to be punished). Are there sociological or neurological explanations for the high prevalence of religious delusions and hallucinations?
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The schizoid constellation comprises a number of typical symptoms, present in greater or lesser amounts, further mitigated through numerous indiosyncratic aspects of each case, the time of onset, the number of years, and of course the individual triggers. The easiest way to answer that question - employing Occams razor for the least-words-being-the-best - would go to the essense of the communication with God business. Think of what would happen igf the pipeline from experience to memory suddenly developed leaks - the continuity of your memory of the world around you and you as a part of it would become dislodged, and you would move forward but more and more influenced by inner, rather than outer, stimuli. The broad highway of your world would narrow, and your own thoughts would be magnified in relation to others. The schizoid personality can't do situational ethics .. they have complex rule structures they can get very OCD about and depending on the severity, become paranoid, thinking themselves to be more important as against their surroundings. This cany allowing them to contextualize the feeling by associating their inner "certainty" with messages fro God or, in extreme circumstances, actually being God. That having been said, three major world religions, Judaism, Christianty, and Islam have the origins in a Moses, a leader who spoke to a burning bush, Paul, who fell off his donkey transfixed by a vision under the burning sun, and a Mohammad, a seeker dealing with sensory deprivation in a cave where he talks to an angel. Who's to say - how about the insomniac dyslexic metaphysician up all night pondering the existence of "Dog" "
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Does anybody know to which kind of sect could the “austerity of the bird” (Tib. bya yi dka’ thub; *śakunitapas) refer to? And where can I find, if any, further references (both in primary and secondary sources)?
I've found this term in the Skhalitapramathanayuktihetusiddhi (allegedly composed by some Āryadeva between the fourth-fifth and the eighth centuries CE), where it is said that the "austerity of the bird" is supposed by its partisans to be the method for gaining any desired knowledge. The text also speaks of the “vow of the dog” (Tib. khyi yi brtul zhugs; kukkuravrata; already mentioned in the Pali Canon), that would lead - it is said - to the retinue of Kārttikeya.
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As a matter of fact, I have nothing to offer in this regard but to say that I have been educated by the responses from colleagues.
Thanks to all.