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How I lost my religion


Meazza

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Hrišćanstvo nikada neće moći, pod ma kojom maskom se pojavilo – bio to novi liberalizam, spiritualizam, hrišćanska nauka, nova misao ili hiljadu i jedan drugi oblik histerije i neurastenije – da nam donese olakšanje od užasnog pritiska postojećeg stanja stvari, težine siromaštva, strahota naših nepravednih sistema. Hrišćanstvo je zavera neznanja protiv razuma, tame protiv svetlosti, potčinjenosti i ropstva protiv nezavisnosti i slobode; poricanje snage i lepote, protivno afirmaciji radosti i divote života.

Edited by miki.bg
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lepo govori ema ali nije u pravu jer imamo saznanja da su ljudi koji su religiozni srecniji, tako da nekakvo olaksanje jeste, a to se naravno odnosi i na siromasne

 

vikipedija:

 

 

Surveys by Gallup, the National Opinion Research Centre and the Pew Organisation conclude that spiritually committed people are twice as likely to report being "very happy" than the least religiously committed people.[34] An analysis of over 200 social studies contends that "high religiousness predicts a lower risk of depression and drug abuse and fewer suicide attempts, and more reports of satisfaction with sex life and a sense of well-being. However, the links between religion and happiness are always very broad in nature, highly reliant on scripture and small sample number. To that extent there is a much larger connection between religion and suffering (Lincoln 1034)."[32] And a review of 498 studies published in peer-reviewed journals concluded that a large majority of them showed a positive correlation between religious commitment and higher levels of perceived well-being and self-esteem and lower levels of hypertension, depression, and clinical delinquency.[35] A meta-analysis of 34 recent studies published between 1990 and 2001 found that religiosity has a salutary relationship with psychological adjustment, being related to less psychological distress, more life satisfaction, and better self-actualization.[36] Finally, a recent systematic review of 850 research papers on the topic concluded that "the majority of well-conducted studies found that higher levels of religious involvement are positively associated with indicators of psychological well-being (life satisfaction, happiness, positive affect, and higher morale) and with less depression, suicidal thoughts and behaviour, drug/alcohol use/abuse."

 

na individualnom nivou, verovatno se mozemo sloziti da ako bi hirurski eliminisao religioznost iz zivota jednog stanovnika favele da mu ne bi bilo bolje, vec gore. s druge strane ako bi stanovniku favele podario odredjeno obrazovanje i mudrost u vidu moci kritickog sagledavanja, za sta mozemo da spekulisemo da u redovnom toku stvari vodi ateizmu, opet ne samo da mu ne bi bilo bolje nego bi se, zamisljam, ubio.

a stav o tome da bi tako duhovno obogacena osoba, pod pretpostavkom da ne upadne u depresiju imala mogucnost da se i materijalno obogati i mozda cak i poboljsa zivot drugih u svojoj sredini bi, da bi bio koristan za anti-religioniste, morao da racuna s tim da se to ne bi desilo ako bi se "napravila" slicno obogacena osoba, ali takva da nije postala nereligiozna. to naravno nije tako i upravo bi takva, obrazovanija i mudrija, te i dalje religiozna osoba bila ona osoba koja moze da napravi najvecu promenu u svom zivotu i u zivotu svoje zajednice (zapravo to je ipak samo moje misljenje, brisem ono "naravno").

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Ivan Ilič je kao sveštenik radio baš sa ljudima u favelama i slamovima i tu između ostalog bazirao ideju o deschoolingu i sposobnosti zajednice za samoorganizaciju obrazovanja. Ali, to je naravno opet bio prvenstveno anarhistički pristup pa tek onda distant second religijski, ako uopšte ima nekog pozitivnog uticaja crkve kao institucije.

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Masite temu obojica. Ja sam citirao Stajnbeka koji je bio religiozna osoba do pred sam kraj zivota i koji pise kako i zasto je izgubio tu veru. (Tema je how I LOST my religion.)

 

Postoji milion citata za i protiv hriscanstva, to nimalo nije zanimljivo.

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Inace, slow, evo sta cu ti odgovoriti sto se tice Kanta. Ne kazem da on nema pojma o etici (sto ne znaci da mislim da je njegova rec zadnja u tom polju), ali ono sto sa sigurnoscu mogu da zakljucim je da nema pojma o seksu. Sto ne cudi, s obzirom da ga nikad nije imao (he actually died a virgin) i da je ziveo u vreme kada se slabo sta i znalo o tome i uopste se na to gledalo kao na nesto prjavo i gadno.

Edited by IndridCold
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Inace, slow, evo sta cu ti odgovoriti sto se tice Kanta. Ne kazem da on nema pojma o etici (sto ne znaci da mislim da je njegova rec zadnja u tom polju), ali ono sto sa sigurnoscu mogu da zakljucim je da nema pojma o seksu. Sto ne cudi, s obzirom da ga nikad nije imao (he actually died a virgin) i da je ziveo u vreme kada se slabo sta i znalo o tome i uopste se na to gledalo kao na nesto prjavo i gadno.

Imaju neka nova istraživanja gde se tvrdi da nije bio toliko rigidan tip, da je u mladosti voleo da popije, da je imao dve ljubavi i da je voleo društvo. Svoje teorije je objavio dosta kasno, u pedesetim.

Mislim da je to u suštini nebitno, ako proučavaš neki fenomen ne moraš da imaš direktno lično iskustvo. Ako proučavaš moralnost seksa ne moraš da budeš Kazanova ili Don Žuan. Uostalom svaki čovek ima seksualni nagon nezavisno od druge osobe i seksualnog odnosa, samoposmatranjem se mnogo šta može reći o njegovoj dinamici. Potrebnija je struka, u ovom slučaju baratanje logikom, medicinom, filozofijom i etikom.

Edited by slow
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Why I Am Not a Christian  (1927)

By Bertrand Russell

https://users.drew.edu/jlenz/whynot.html

 

 

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https://www.firstthings.com/article/2010/08/the-god-of-the-mathematicians

 

 

 

Kurt Gödel was a believer—or, at least, a knowerwhose engagement with God included a reworking of the ontological proof of God’s existence. Born in 1906, Gödel was arguably the great mathematician of his time. Certainly no twentieth-century thinker did more to show that the human mind cannot be reduced to a machine. At twenty-five he ruined the positivist hope of making mathematics into a self-contained formal system with his incompleteness theorems, implying, as he noted, that machines never will be able to think, and computer algorithms never will replace intuition. To Gödel this implies that we cannot give a credible account of reality without God. But Gödel’s God is not the well-behaved deity of the old natural theology, or the happy harmonizer of the intelligent-design subculture. Gödel’s God hides his countenance and can be glimpsed only in paradox and intuition. God is not an abstraction but “can act as a person,” as Gödel once wrote, confronting those who seek him with paradox, uplifting man through glorious insights while guarding his infinitude from human grasp. Gödel’s investigations in number theory and general relativity suggest a similar theological result: that God cannot be reduced to a mere principle of the natural world. Gödel may have seen himself as a successor to Leibniz, whose critique of Spinoza’s atheism set a precedent for much of Gödel’s work. 
Edited by slow
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Slow, jesi čitao Bodrijara? Verujem da bi ti se dopalo šta ima da kaže,
 
 

The illusion of desire has been lost in the ambient pornography and contemporary art has lost the desire of illusion. In porn, nothing is left to desire. After the orgies and the liberation of all desires, we have moved into the transsexual, the transparency of sex, with signs and images erasing all its secrets and ambiguity. Transsexual, in the sense that it now has nothing to do with the illusion of desire, only with the hyperreality of the image.

In reality, there is no longer any pornography, since it is virtually everywhere. The essence of pornography permeates all visual and televisual techniques.

 
 

THE TRANSPARENCY OF EVIL: ESSAYS ON EXTREME PHENOMENA 


transparency-evil-jean-baudrillard-paper


 
In this, his most important collection of essays since Symbolic Exchange and Death, Jean Baudrillard contemplates Western culture "after the orgy" — the orgy, that is, of the revolutions of the '60s. The sexual revolution has led, he argues, not to sexual liberation but to a confusion of the categories of man and woman — to the "androgynous and Frankensteinian appeal of a Michael Jackson". The revolution in art has engendered a "transaesthetic realm of indifference". The cybernetic revolution has blurred the distinction between man and machine, while the political revolution has led to a "transpolitics" that merely simulates old political forms. Such are the points of Baudrillard's compass as he steers his way through the mental landscape of this febrile fin de siècle

"Such quality and accuracy of insight indicate both the power of Baudrillard's initial position and the value of the French tradition of the grand philosophical analyst moving freely through the culture." - Brian Appleyard, The Spectator 

"We may not like Baudrillard's merciless honesty about the modern age. But we need his voice: the crow on the shoulder." - Pat Kane, The Scotsman 

Edited by miki.bg
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