Religious Themes In Oryx And Crake Essays - …
In 1948, the colonial government granted a number of concessions – the “turning point” towards decolonization. It reformed the Richards Constitution and announced measures to Nigerianize the civil service, democratize the Native Authorities, and expand higher education. Political reforms were introduced. Emerging leaders began to call for greater regional autonomy, creating associations to fight for this. The problems of ethnic politics that would consume Nigeria for the rest of the century had begun. Among the causes of ethnicity were the regional disparities created by colonialism, the competition in the urban environment for limited resources, and the instrumentalization of ethnicity by emerging politicians seeking the fastest means to mobilize support. Regional feelings eventually led to the emergence of regionally-based political parties. The Action Group (AG), based in the west, was led by Obafemi Awolowo, who used the Yoruba creation myth and the importance of the ancestral town of Ile-Ife to create a cultural organization, the Egbe Omo Oduduwa — “the descendants of Oduduwa” — that was transformed into a political party in 1951. The Northern People’s Congress (NPC), established in 1949, revived the memory of the Caliphate of the nineteenth century and used Islam to create a solid party for the north. A second major party emerged in the north, the left-wing Northern Elements Progressive Union ( NEPU), led by Aminu Kano. The NCNC, which had started as a national party, became the party of the east, controlled by the Igbo. Things would never be the same again as the leaders abandoned pan-Nigerian issues and focused more and more on regional concerns. Within one generation, nationalists became tribalists, interested in independence for narrow gains. Regional Houses of Assembly and a central Federal Parliament were established.
Etymology and history of the concept of religion
In more recent scholarship, there has been a growing awareness thatthe earlier scholarly consensus seriously underestimates theirreligious content and aims of Hume’s earlier work -particularly in the Treatise. Moreover, the earlier consensusis liable to overlook the way in which 17th and18th century theological controversies and debatesstructure and shape Hume’s entire philosophy — not justhis philosophy of religion. Put another way, Hume’s philosophyof religion is now increasingly viewed as integral to his entirephilosophical system, rather than as an extraneous outgrowth orextension of earlier concerns and commitments that lack any specificirreligious motivation or orientation.
Miracles are an essential and fundamental element of the majormonotheistic religions (i.e., Judaism, Christianity, Islam). Theaccounts of , as presented in scripture and elsewhere, are supposed to confirm theauthenticity and authority of scripture and the prophets and, moreimportantly, establish that God has revealed himself to human beingsthrough these special acts or events. From the point of view ofChristianity, one miracle of particular significance is theresurrection of Jesus Christ. To doubt or question the truth of thisevent is to doubt the core and distinct meaning and doctrine of theChristian religion. It would be to cast doubt on the claim that Christis God and the saviour of human kind. A major concern of Hume’s,especially as presented in Section X of the first Enquiry,was to discredit miracle claims of this kind — a concern Humeshared with many other religious critics of his day (see Burns1981).
GODDESS WORSHIP - Religious tolerance
An obvious limitation of the cosmological and ontological arguments isthat they are highly abstract and, while they may convince a fewphilosophers and theologians, they cannot serve as the basis ofreligious belief for most ordinary people (D, 9.11/191–2).Things are very different, however, in the case of the argument fromdesign. The defenders of this argument have often claimed that it isso obvious and convincing that even sceptics cannot seriously doubt ordeny it (D,3.7/154, 12.2/214). The argument from design is discussedby Hume in Section XI of the first Enquiry and, at greaterlength, in the Dialogues (Parts II-VIII, XII). There are alsoseveral references to the argument from design in The NaturalHistory of Religion (NHR, Intro, 5.2,6.1, 15.1), where Humepresents it as the most plausible and convincing of the variousarguments that have been advanced on this topic (cp. LG, 24–6).It is, nevertheless, Hume’s plain intention throughout theseworks to expose the weaknesses and limitations of this argument.
Speculative Non-Buddhism – ruins of the buddhist real
The fundamental difficulty with Cleanthes’s example is, however,that it suggests a non-traditional, anthropomorphic conception ofGod’s nature that cannot be overcome other than by arbitrarystipulation. Given the nature of the analogy, how are we to understandthe nature of God’s mind? Does it have successive, distinctthoughts? If so, what sense can we make of God’s simplicity andimmutability (D, 4.3/159)? Why should we not assume that God has otherhuman features such as passions and sentiments, or physical featuressuch as a mouth or eyes (D, 3.13/156, 5.11/168)? In all cases that wehave experience of, human intelligence is embodied, so why not alsoassume that God has a body (D, 6.4–5/171–2)? What thisplainly manifests is that the anthropomorphic conception of God, asdefended by Cleanthes, reflects an egocentric outlook and delusionsabout the significance of human life in the universe.
What should a socially-aware person make of Buddhism today
Psychics Special / Lin + Lam 104
Speculation with Data: Remittances, Refugees, and Migration / Laura Kurgan 112
Diary: Towards an Architecture of Balkanization / Srdjan Jovanovic Weiss 122
Image: Visual Speculation and Political Change / Victoria Hattam 139
Night Thoughts: Unintended Consequences in the Modern Economy / Mary Poovey 142
On the Matter of Change: Three Scenes of Collective Action / Robert Sember 146
over/sight / Lize Mogul 156
The Barzakh of the Image and the Speculative Scene of Possession / Stefania Pandolfo 168
Taking a Trip / Gary Lincoff 188
The Paradox of Beginnings / Angie Keefer and Lucy Skaer 204
Speculation, After the Fact / Arjun Appadurai 206