How Does a Belief in Immortality Affect the Way We Live Now? John Martin Fischer

Notebook per

How Does a Belief in Immortality Affect the Way We Live Now?

John Martin Fischer

Citation (APA): Fischer, J. M. (2014). How Does a Belief in Immortality Affect the Way We Live Now? [Kindle Android version]. Retrieved from Amazon.com

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Parte introduttiva

Nota - Posizione 1

ci si annoia a vivere x sempre? no: i progetti da realizzare sono infiniti sotto condizioni ottimistiche il concetto di al di là ci fa operare secondo giustizia rifornendoci della giusta deterrenza l imm.terrena ci spinge a preoccuparsi di + del pianeta desiderio infinito = pil infinito - l argomento della cornucopia - la materia è finita ma lo spirito è infinito

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How Does a Belief in Immortality Affect the Way We Live Now? By John Martin Fischer

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Let’s make the “rosy” assumptions that you are in good health, that your body is not deteriorating,

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ASSUNTO

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some have argued that life under such circumstances would be intolerably and relentlessly boring. The idea is that what keeps us from being bored are our “projects”, and eventually we would run out of projects

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NOIA?

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I don’t accept the conclusion that we would run out of projects

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Just consider, for starters, all of the scientific problems that remain to be solved.

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SCIENZA

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Assuming that we would still have projects—other-directed and/or self-directed—in a very long or infinitely long life, would we have any motivation to pursue the projects?

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MOTIVATION

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all our activities and projects would lack “urgency”.

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URGENZA

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But I don’t have much sympathy for the contention that we would have no motivation in an immortal life. Consider, for example, the motivation to avoid pain—that

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DIMINUIRE IL DOLORE

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what if we were to come to believe in immortality in an afterlife?

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PARADISO

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You need actually to care not just about yourself, but about others—you need to love others and to care about justice. If your actions manifest love of others and a dominant concern for justice, then you will be rewarded in the afterlife.

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COMPENSO

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One might think, for example, that belief in an afterlife in heaven or hell (where these realms are not located in our Solar System, say) would have a negative impact on one's concern for environmental degradation.

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AMBIENTE

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So, are we supposed to imagine that some of us are immortal but most humans are not, so we can heroically try to help them live longer (and save the planet for them--if the planet dies, how do we immortals survive?)?

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The doctrine of a metaphysical 'heaven' or 'hell' is, in any case, an escape from the planet earth and the space-time reality; the ultimate consequence of which belief is the utter disregard for the care of this planet.

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VERO PARADISO

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It manifestly *does* matter what one's motivations are, if one is to be acting morally and deserve reward for this behavior.

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belief CAN be detrimental. But I don't think it NEED be. Perhaps God will not reward with a position in Heaven those who despoil and exploit the environment. And presumably God will not reward those who are complacent or even active in the perpetuation of injustice.

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Another way would imply that all are immortal.

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Death is not the only health challenge! How about depression, pain syndromes, arthritis, paralysis, and, well, a panoply or miseries?

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There IS no metaphysical "Heaven" in the Teaching of Jesus 'where' people go to be 'rewarded'.

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Now, if you want to step *outside* of the Teaching of Jesus and adopt the metaphysical doctrines of Paul, fine

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It is hard for me to think of actions that are really "good" or "evil", apart from their motivations.

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Yes, I think that our projects would have to be reconfigured in an immortal life.

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Marriage and Eternal Life

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"hardening" of personality. I say that it is a fact about human beings that most people's personalities do not radically change once they reach a certain age.

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It might be that part of the "hardening" comes from the explicit or implicit recognition of finitude.

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really

La felicità è di sinistra?

In molti si chiedono come si possa studiare a fondo il tema della felicità umana e non essere di sinistra. La cosa risulta inspiegabile.

Migliorare la vita a chi sta già bene – per esempio abbassando le tasse – non fa grande differenza mentre dare a chi non ha nulla fa un’ enorme differenza.

Tutti più uguali, meno invidiosi, più felici…

Solo la sinistra al potere puo’ fare di questo mondo un posto migliore.

Il ragionamento però non tiene conto di alcune considerazioni che gli studiosi della felicità conoscono bene:

1) gran parte dei poveri è già felice, il cosiddetto “adattamento edonistico” li protegge.

2) I beni materiali contano molto meno di un buon matrimonio o di un lavoro che piace.

3) La felicità dipende più dal carattere che dagli eventi esterni (avete presente che fine fa chi vince la lotteria?). Paperone è mediamente più ingrugnato di Paperino, urge forse trasferimento di denaro dal secondo al primo?

4) La chiamano avversione alle perdite: togliere a qualcuno produce più dolore di quanto piacere faccia ricevere.

5) La coercizione è uno strumento problematico, esempio: religione e matrimonio ci rendono mediamente più felici (è un fatto): il progressista è disposto a renderli obbligatori? No? E allora sia coerente.

6) Chi si accontenta gode. La cultura del piagnisteo, tanto caro alla sinistra piazzaiola, sembra ostacolare il godimento anziché favorirlo.

7) Avere un lavoro conta più del reddito in tema di felicità.

8) Uscire dalla povertà assoluta ci rende più felici ma in povertà assoluta vive per lo più il potenziale immigrato dai paesi poveri; la difesa del welfare e della regolamentazione sono due tic della sinistra che ostacolano la sua venuta. Quanta felicità buttata a mare!

9) Il paternalismo ci dà risorse ma ci toglie controllo e responsabilità sulle nostre vite. Ebbene, “controllo & responsabilità” sono due ingredienti importanti nella ricetta per la felicità. Vivere da mantenuti non è uno spasso come si crede.

10) L’ Europa è più a sinistra degli USA ma è anche più infelice.

11) Il Comunismo ha creato miseria spirituale anche a prescindere dal reddito pro-capite.

Come se non bastasse, la politica paternalista sembra incoerente, almeno in democrazia: si assume che le persone commettano errori, da qui la loro infelicità. Ma se è così come puo’ la democrazia fare la scelta (paternalista) corretta per aumentare la felicità di tutti? Una politica impossibile è una politica sbagliata.

Per contro, la ricetta economica della felicità diffusa sembra ben poco di sinistra: meno regole => più lavoro => più immigrazione => più crescita => meno povertà assoluta.

What Is the Difference Between Knowledge and Understanding? Michael Strevens

Notebook per

What Is the Difference Between Knowledge and Understanding?

Michael Strevens

Citation (APA): Strevens, M. (2014). What Is the Difference Between Knowledge and Understanding? [Kindle Android version]. Retrieved from Amazon.com

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Parte introduttiva

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il pc che gioca a jeopatdy il cervello: lista e associa simbolicamente il pc: compie associazioni statistiche le associazioni statistiche non consentono di costruire il concetto di realtà... quindi di comprendere la realtà di un fatto o di un xsonaggio il pc non sa cosa rende corretta la sua risposta i fisici sanno cosa sia una superposizione ma difficilmente comprendono il concetto la comprensione è sempre un fenomeno interiore al limite segnalato da confidenza ed esperienza x il pc l associazione statistica è fonte del vero x noi è un prodotto collatrrale che segnala il vero alcuni fiosofi ritengono che anche la comprensione abbia base statistica solo che tutto avviene a livello neuronale

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What Is the Difference Between Knowledge and Understanding? By Michael Strevens

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When Watson, a computer, appeared on Jeopardy, its answers illustrated the difference between knowledge and understanding.

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PC E MENTE

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Everyone knows something. Some people know a lot. But no human being knows as much, apparently, as Watson

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WATSON CONOSCE

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Surely it knows that James Cagney was an actor, not a “real-life” gangster?

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Whereas we summon up a list of gangsters or U.S. cities and then ask ourselves whether they meet the other criteria explicitly imposed or implicitly suggested by the clue, Watson consults a sophisticated table of statistical associations between words,

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LISTA

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How could a table of statistical associations comprehend the difference between fact and fiction,

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VERO E FINTO

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grasp on the facts

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There are two kinds: understanding language and understanding the world. Consider this sentence: Δέδυκε μεν ἀ σελάννα.

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CAPIRE UNA LINGUA E IL MONDO

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Watson’s problem is that it does not understand the world.

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WATSON PROBLEM

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I put that question aside.) It gives answers, but it has no grasp of what makes its answers correct.

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Perhaps you know that Bach wrote fugues, but you don’t understand what a fugue is— the more so , perhaps , if you are tone deaf.

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SORDO CHE ASCOLTA BACH

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superposition

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A different test for understanding investigates abilities rather than internal imagery,

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IMMAGINAZIONE

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Imagine a more versatile version of Watson, proficient in answering questions generally,

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WATSON PERFETTO

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its expertise is parasitic:

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connections.

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You grasp why

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PERCHÈ

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For you the statistics are a byproduct of what really matters,

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STATISTICHE

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Watson lives in a world where there are no such relations: all it sees are statistics.

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Many scientists believe that, at bottom, our thought is implemented in neural networks that make statistical associations.

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COSCIENZA

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underlying structures

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direct experience of the subject

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skeptical views,

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consciousness?

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other people

How Can We Encourage Imagination Early in Life? Paul Harris

Notebook per

How Can We Encourage Imagination Early in Life?

Paul Harris

Citation (APA): Harris, P. (2014). How Can We Encourage Imagination Early in Life? [Kindle Android version]. Retrieved from Amazon.com

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Parte introduttiva

Nota - Posizione 2

scappare dal mondo o mapparlo? la costruzione del mondo la fatina dei denti: i bimbi usano i. x capire cosa diciamo loro. confermata l ipotesi realista contro il bambino/scienziato: i bimbi nn distinguono tra realtà sensibile e fantasia ma tra fantasie: esperimenti storia/finzione

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How Can We Encourage Imagination Early in Life? By Paul Harris

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The Work of the Imagination: To Escape Reality or to Make Sense of It?

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TITOLO

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Developmental research supports this "escapist" view of the imagination.

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SCIENZA

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no real tea in the cup

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Effectively, I propose a radically different "realist" view of the imagination.

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RIVOLUZIONE

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Imagination Changes Over Time

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TITOLO

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Children who were only told about the change were less accurate.

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Here, we have a simple example of children using their imagination, not to escape from reality, but to guide their understanding of reality.

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COMPRENDERE

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germs.

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Here too, we see that children accept that the real world does not match what they have seen for themselves.

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VEDERE NN BASTA

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In a further study, we asked 5- and 6-year-olds about the existence of special beings such as the Tooth Fairy or God.

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ESP

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construct a conception of the world that goes well beyond what they have seen.

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FILISOFI

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Perhaps children listen to what they are told and trustingly file away some mental distillation (e.g., The toy is in the box; Germs exist; There is a Tooth Fairy).

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TESTIMONI

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it is appropriate to invoke the imagination when someone invents a piece of make-believe but not when they simply register what they have been told about the way things are.

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Many of the children fully believed in the Tooth Fairy – they had no doubts about her existence. No matter whether they received the "truth" or "fun" instruction, these true believers asserted things that could not have actually happened on her visit, for example, "She flied in the window"

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CREDENTI

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Clearly, these true believers did not file away and retrieve a minimalist record of what they had been told about the Tooth Fairy. Rather they used what they had been told to create a richer mental schema.

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RICHER

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Strikingly, such elaborations were more or less absent among Tooth Fairy skeptics

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Children Use Imagination to Understand What They are Told

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TITOLO

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Tooth

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Does the imagination also infuse children’s ideas about causality? Many developmental psychologists think of children as little scientists who gradually make sense of the natural laws that determine what can and cannot happen. On this view, children’s imagination plays no obvious role in their ideas about causality. However, we have recently obtained results that undermine this child-as-scientist metaphor.

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PICCOLO SCIENZIATO?

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We began by asking if children differentiate between historical and fictional stories.

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STORIA E FINZIONE

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Abraham Lincoln

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Harry Potter,

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fictional stories often include magical elements.

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Children concluded that the soldier who encountered only ordinary events was an actual person whereas the soldier with the invincible sword was make-believe. By implication, children of 5 or 6 years operate with the assumption that magic cannot happen in the real world.

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6 ANNI

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We gave children quasi-biblical stories – novel stories that echoed the kind of miracle that occurs in the Bible.

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BIBBIA

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Children’s reactions to these stories varied dramatically. Secular children – those attending public school and not going to church – thought of the protagonist as make-believe whereas children who had received a religious education thought of the protagonist as real. Essentially, the two groups differed in their conception of the real world

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BAMBINI SCETTICI

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In conclusion, these findings imply that we should not fret about any decline of imaginative ability, as children get older. The conception of reality that children adopt owes a great deal to their imagination. Children, and indeed adults, look at reality and come to interpret it within the deeper, underlying framework that their imagination

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CONCLUSIONE

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germs and the Tooth Fairy.

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How far does education impact

Is It Rational to Believe in Miracles Andrew Pinsent

Notebook per

Is It Rational to Believe in Miracles

Andrew Pinsent

Citation (APA): Pinsent, A. (2014). Is It Rational to Believe in Miracles [Kindle Android version]. Retrieved from Amazon.com

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Parte introduttiva

Nota - Posizione 2

un passo alla volta il quadro generale credere nei miracoli e credere nel cerchio quadrato quando credere nel miracolo: rarità la predisposizione ad accettare i miracoli è favorita da credenze che ci rendono migliori

Evidenzia (giallo) - Posizione 2

Is It Rational to Believe in Miracles? By Andrew Pinsent

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Whether it is rational to believe in miracles depends a great deal on what one might call the ‘big picture’

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BIG PICTURE

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Wonder alone, however, is not enough to specify a miracle.

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MERAVIGLIA

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A miracle, by contrast, exceeds the productive power of nature,

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DEF

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David Hume in An Enquiry Concerning Human Understanding (X), namely “a violation of the laws of nature.”

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even natural phenomena are not invariably ‘law-like’. Hence the specification of a miracle as a violation of a natural law lacks sufficient precision today. Once the confusion generated by the issue of laws is dispelled, it is somewhat easier to see that special divine action of any kind cannot be ruled out definitively,

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INSUFFICIENZA

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FACILE

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Hence the classical definition of a miracle as an event that exceeds the productive power of nature cannot be applied without some concurrent assessment of what nature is capable of producing or has produced in the case in question.

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SUPPLEMENTO

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Any assessment therefore still depends crucially and irreducibly on the natural and theological background or ‘big picture.’ Does God exist?

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BACKGROUND

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judgments about miracles, in general and in particular, can never simply be a matter of adding more facts, but depend crucially on how these facts are understood and organized into an ordered whole.

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it is not irrational in an unqualified sense to believe in miracles, in the sense of believing in a square circle. This fact does not mean, however, that it is equally rational to believe in every possible explanation of some wondrous event that is compatible with what is reliably known.

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IRRAZIONALITÀ

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In recent centuries, two heuristics have proved especially fruitful in guiding such judgments: first, that the underlying causes of the cosmos are in a vague sense ‘simple’; second and perhaps more mysteriously, these causes are understandable. In the case of miracles, what are the equivalent, most fruitful heuristics for guiding rational assessment?

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DUE EURISTICHE

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miracles are rare,

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history offers little credence to the view that consideration of miracles as a possibility promotes dispositions that are irrational or hostile to what is today called ‘science’.

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INCLINAZIONE X LA SCIENZA

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Second, miracles are one aspect of a broader understanding of the world

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COMPRENSIONE

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I conclude therefore that a heuristic that regards miracles as possible in principle, rare in practice, but still worthy of consideration in certain cases, to be the most rational stance to adopt,

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CONCLUSIONE

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there are at least two theological reasons why miracles, if they happen, should perhaps be rare

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quantum mechanics

What Can Evolutionary Biology Contribute to Theology, and vice versa? Celia Deane-Drummond

Notebook per

What Can Evolutionary Biology Contribute to Theology, and vice versa?

Celia Deane-Drummond

Citation (APA): Deane-Drummond, C. (2016). What Can Evolutionary Biology Contribute to Theology, and vice versa? [Kindle Android version]. Retrieved from Amazon.com

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Parte introduttiva

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What Can Evolutionary Biology Contribute to Theology, and vice versa? By Celia Deane-Drummond

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Can theologians consider what biologists say about the world important for their understanding of God?

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LA DOMANDA

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Theology concerns itself with the spiritual realm as well as the creaturely, material world. To forget that as creatures we are both spiritual and earthly beings is to open the door to what in the history of the Christian Church is known as the Manichaean heresy. This ancient set of beliefs took the world of matter to be intrinsically evil,

Nota - Posizione 19

RISCHIO MANICHEISMO

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Some recent theologians have started to experiment with ways of understanding the incarnation by speaking of “deep incarnation.” The idea is that the incarnation is not only “deep” into human history but also into evolutionary history.

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DEEP INCARNATION

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landmark essay from 2001, “The Cross of Christ in an Evolutionary World,” Niels Henrik Gregersen

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the Jesuit priest and scholar Pierre Teilhard de Chardin (1881– 1955) took evolutionary biology very seriously.

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CHARDIN

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His belief that Christ was the Omega point to which all of evolutionary history ultimately pointed was a theological belief.

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OMEGA

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Catholic theologian and priest Karl Rahner (1904– 1984) also developed an approach to anthropology that took human evolution seriously

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RAHNER

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Aquinas’s understanding of science was somewhat different from our own, in part because medieval scholars did not divide up the disciplines in the same way that we do today. Nonetheless, his basic idea of an “analogy of being”— or analogia entis— between God and God’s creatures remains fruitful. This idea reminds us that whatever we say about God— for instance about God’s Goodness, Justice, or Wisdom— we say only by analogy to what these words mean in the human context, because God is not simply another being, more perfect than all other beings;

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TOMMASO E L ANALOGIA

Evidenzia (giallo) - Posizione 56

Urs von Balthasar (1905– 1988), offers a useful and productive concept, that of “theo-drama.” The idea is that God acts in human history according to a pattern that bears some analogy with the great drama of Christ’s life, passion, and resurrection.

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THEO DRAMA

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Natural selection presupposes that there are certain traits or characteristics that are “selected for” in given, fixed environments. These new theories— often grouped together as the extended evolutionary synthesis (EES) or niche construction theory (NCT)— suggest that this picture of natural selection is one-sided. In reality, organisms seek out new environments and then change those environments, constructing their own “niches.” This process of niche construction actively transforms the kind of selection pressures that were previously assumed to be constant.

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NUOVE TEORIE

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NICCHIA

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I have suggested, for instance in my book Christ and Evolution (2009), that theo-drama be understood as analogous to biological accounts of niche construction.

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why on earth would evolutionary biologists be interested in theology?

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SECONDA DOMANDA

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theology can challenge in productive ways some of the deep-seated assumptions of secular anthropology, suggesting new lines of empirical research.

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RUOLO DELLA TEOLOGIA

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To take just one example, consider symbolic thought, which has gained considerable traction of late as one of the distinctive marks of human identity in evolutionary anthropology. We are the symbolic species, as neuro-anthropologist Terrence Deacon has claimed.

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ES DEL PENSIERO SIMBOLICO

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the broader point is clear: theology and evolutionary science can challenge and influence each other in fruitful ways.

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CONCLUSIONE

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Discussion Summary

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TITOLO

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the common supposition that evolutionary thought and theology are inevitably incompatible with each other is just as mistaken as a simple fusion of the two, as in evolutionary theism, where God simply works through evolutionary processes.

Nota - Posizione 102

EVOLUTIONARY THEOLOGY

Evidenzia (giallo) - Posizione 104

I refer less to God as Creator and more to a Christology that engages with evolutionary questions and topics. I also outlined an understanding of salvation history through an expansive version of “theo-drama” that includes other creaturely beings.

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CRISTOLOGIA E TEODRAMA

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the relationship between a theological perspective and one parsed through the evolutionary sciences is best thought of in metaphysical terms as being analogous, rather than in literal correspondence.

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ANALOGIE

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if Christ overcomes death, why is there so much death in evolutionary terms

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IL PROB DELLA MORTE

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Or, what if species other than humans also have capabilities for symbolic (or implied, religious) thought?

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PROB ALTRE RAZZE

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threaten the special place of humans

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our evolutionary knowledge does raise huge questions about theodicy, such as how to affirm the goodness of God in an evolved world that is full of suffering and pain.

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EVO E MALE

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A few have even suggested that some repeated practices of chimpanzees such as throwing rocks at large selected— sacred?— trees may be a form of religious ritual.

Nota - Posizione 128

SCIMMIE RELIGIOSE. LA RELIGIONE NN UMANA

Evidenzia (giallo) - Posizione 141

Actually, even Thomas Aquinas recognized that other species had what he termed a form of practical wisdom, but it was directed to specific goals of sense appetite rather than the more deliberative type that is characteristic of human beings.

Nota - Posizione 142

AQUINO E LE ALTRE SPECIE

Evidenzia (giallo) - Posizione 165

My question for you is, are there any indications that evolutionary scientists are actually interested in listening to what theologians have to say about empirical research on the origins of symbolic thought and wisdom, etc.?

Nota - Posizione 166

DOMANDA

Evidenzia (giallo) - Posizione 175

The evolution of wisdom project at Notre Dame arose out of this sort of discussion between a theologian (me) and a scientist (Agustin Fuentes):

Nota - Posizione 176

PROGETTO SAGGEZZA FUENTES

Evidenzia (giallo) - Posizione 185

Death itself— not only particular human deaths as consequences of human evil but presumably also all natural pain and suffering, especially of the innocent or weak— is taken to be life’s ultimate enemy that Christ overcomes (and that in the eschaton is said to be “no more”). How should we think theologically about the evolutionary process, in which death is evidently necessary for life, when theologically speaking Life ought to conquer Death (in whatever way one might interpret this)?

Nota - Posizione 188

DEEP INC E MORTE

Evidenzia (giallo) - Posizione 200

“The Word was Made Flesh.” Much of the debate among those who talk about deep incarnation is about what that phrase means.

Nota - Posizione 201

TEORA DELLA DEEP

Evidenzia (giallo) - Posizione 213

I have argued with other scholars such as Christopher Southgate and Elizabeth Johnson on this point precisely, since I think, like you, that if Christ is associated too tightly with the evolutionary story, this raises particular dangers for how to interpret present and future creation.

Nota - Posizione 214

PERICOLO

Evidenzia (giallo) - Posizione 233

Evolutionary anthropology, for example, presupposes that there is no direction to evolution,

Nota - Posizione 234

POSSIBILE PROBLEMA

Evidenzia (giallo) - Posizione 235

But there are scientists like Simon Conway Morris, for example, who are prepared to speak about evolution operating within restraints

Nota - Posizione 236

MORRIS

Evidenzia (giallo) - Posizione 238

So it is a misconception to think that evolution is just about contingent mutations of the gene and nothing else.

Nota - Posizione 238

ERRORE

Evidenzia (giallo) - Posizione 247

The theological question is “when did this group of hominins become self-conscious and aware of God?” That seems to be the mark of Adam

Nota - Posizione 247

ADAM