The relationship of religion and violence arose, Armstrong relates, as nomadic hunter-gatherers settled into agrarian communities that developed a system in which protectors kept peons at work, especially to produce more than the community needed—wealth that the protectors controlled with the same violence exerted against alien thieves. The religion of nomads was adapted to apologize for this master-and-subject structure of agrarian society, thereby inextricably entwining religion and politics. Eventually, though, in each major religion, a reaction set in, reaffirming the egalitarianism of hunter-gatherer society through mutual pacific love. The first part of this—characteristically for Armstrong—sweeping history traces that development and that reaction in Mesopotamia, India, China, and among the Hebrews. Reaction continues as the theme of the second part, examining the challenges of Jesus and Muhammad to the systemic violence of empires and the ethical crippling of Christianity and Islam as they were incorporated into empires. The third part, covering modernity, reports the conceptual separation of religion from the state, the emergence of secularism, and the battles seemingly between religion and secularity in our own time, in which secular movements have proved as violent as religious ones, and religion is often only opportunistically claimed to inspire a violent political movement, for instance, al-Qaeda. Armstrong again impresses with the breadth of her knowledge and the skill with which she conveys it to us.
Philosophy & Religion
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Wednesday, March 25, 2015
Fields of blood : religion and the history of violence
The relationship of religion and violence arose, Armstrong relates, as nomadic hunter-gatherers settled into agrarian communities that developed a system in which protectors kept peons at work, especially to produce more than the community needed—wealth that the protectors controlled with the same violence exerted against alien thieves. The religion of nomads was adapted to apologize for this master-and-subject structure of agrarian society, thereby inextricably entwining religion and politics. Eventually, though, in each major religion, a reaction set in, reaffirming the egalitarianism of hunter-gatherer society through mutual pacific love. The first part of this—characteristically for Armstrong—sweeping history traces that development and that reaction in Mesopotamia, India, China, and among the Hebrews. Reaction continues as the theme of the second part, examining the challenges of Jesus and Muhammad to the systemic violence of empires and the ethical crippling of Christianity and Islam as they were incorporated into empires. The third part, covering modernity, reports the conceptual separation of religion from the state, the emergence of secularism, and the battles seemingly between religion and secularity in our own time, in which secular movements have proved as violent as religious ones, and religion is often only opportunistically claimed to inspire a violent political movement, for instance, al-Qaeda. Armstrong again impresses with the breadth of her knowledge and the skill with which she conveys it to us.
Wednesday, March 18, 2015
Thoughts for a new perspective
Too often in life, we see only what we are conditioned to see. Influenced by our parents, environment, education, religious beliefs, mass media, or society in general, these narrow-minded perspectives limit our growth and prevent us from truly connecting with others. In his guidebook Thoughts for a New Perspective, an innovative transformational leader shares fascinating insight on how to remove our blinders, open our minds to a new way of thinking, and ultimately find a new perspective on life. Through a unique roadmap filled with over eight hundred transformational thoughts, Kurt Jordan leads others through an introspective process that opens the mind to think about God in a new way, encourages a look inward to find the answers to a variety of questions about life, offers a new outlook on relationships and love, and shares guidance on how to connect with our spirit in order to discover who we really are deep inside. (Publisher)
Wednesday, March 11, 2015
The meaning of human existence
Wednesday, March 4, 2015
The return of the prodigal son : a story of homecoming
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