Entire Bible Summed Up in One Facebook Post

Please Explain Tolerance!

C.S Lewis on Reading Literature

We realize it best when we talk with an unliterary friend. He may be full of goodness and good sense but he inhabits a tiny world. In it, we should be suffocated. The man who is contented to be only himself, and therefore less a self, is in prison. My own eyes are not enough for me, I will see through those of others. Reality, even seen through the eyes of many, is not enough. I will see what others have invented. Even the eyes of all humanity are not enough. I regret that the brutes cannot write books.... in reading great literature I become a thousand men and yet remain myself. Like a night sky in the Greek poem, I see with a myriad eyes, but it is still I who see. Here, as in worship, in love, in moral action, and in knowing, I transcend myself; and am never more myself than when I do

C.S Lewis

You Can Do Anything!!

An Agnostic Manifesto - At least we know what we don't know

From Slate (Ron Rosenbaum) and a little excerpt from Albert Mohler

"...Agnosticism is not atheism or theism. It is radical skepticism, doubt in the possibility of certainty, opposition to the unwarranted certainties that atheism and theism offer. Agnostics have mostly been depicted as doubters of religious belief, but recently, with the rise of the "New Atheism"—the high-profile denunciations of religion in best-sellers from scientists such as Richard Dawkins and Daniel Dennett, and polemicists, such as my colleague Christopher Hitchens—I believe it's important to define a distinct identity for agnosticism, to hold it apart from the certitudes of both theism and atheism. 

I would not go so far as to argue that there's a "new agnosticism" on the rise. But I think it's time for a new agnosticism, one that takes on the New Atheists. Indeed agnostics see atheism as "a theism"—as much a faith-based creed as the most orthodox of the religious variety. 

Faith-based atheism? Yes, alas. Atheists display a credulous and childlike faith, worship a certainty as yet unsupported by evidence—the certainty that they can or will be able to explain how and why the universe came into existence. (And some of them can behave as intolerantly to heretics who deviate from their unproven orthodoxy as the most unbending religious Inquisitor.) 

Faced with the fundamental question: "Why is there something rather than nothing?" atheists have faith that science will tell us eventually. Most seem never to consider that it may well be a philosophic, logical impossibility for something to create itself from nothing. But the question presents a fundamental mystery that has bedeviled (so to speak) philosophers and theologians from Aristotle to Aquinas. Recently scientists have tried to answer it with theories of "multiverses" and "vacuums filled with quantum potentialities," none of which strikes me as persuasive... 

...Agnosticism doesn't fear uncertainty. It doesn't cling like a child in the dark to the dogmas of orthodox religion or atheism. Agnosticism respects and celebrates uncertainty and has been doing so since before quantum physics revealed the uncertainty that lies at the very groundwork of being... 

...But does that mean no *possible* evidence could decide it [existence or nonexistence of God]? That's a much harder argument to make. Huxley thought it was in principle Unknowable, but that's a side effect of too much German Romanticism in his tea. I can conceive of logically possible states of affairs in which a God is knowable, and I can conceive of cases in which it is certain that no God exists. (From John Wilkins) 

Wilkins' suggestion is that there are really two claims agnosticism is concerned with is important: Whether God exists or not is one. Whether we can know the answer is another. Agnosticism is not for the simple-minded and is not as congenial as atheism and theism are. 

The courage to admit we don't know and may never know what we don't know is more difficult than saying, sure, we know..."

And a little something from Mohler, a Baptist pastor. Regardless if you have or don't have (or don't know you have?) theological beliefs, he still makes an interesting comment.

"...But, in a fascinating twist, Rosenbaum suggests, contrary to Huxley, that the existence of God is not, in principle, unknowable. “I can conceive of logically possible states of affairs in which a God is knowable, and I can conceive of cases in which it is certain that no God exists.” 

Well, what might these “logically possible states of affairs” be? At this point in Rosenbaum’s essay, I feel cheated. How can he simply assert that he can conceive of some intellectual conditions for theism or atheism without naming them? 

In the end, Rosenbaum’s argument for a “new agnosticism” seems more rooted in attitude than in logic. He accuses both the New Atheists and classical theists of intolerance and a lack of intellectual humility. 

But, check out this rather striking sentence: “Agnosticism is not for the simple-minded and is not as congenial as atheism and theism are.” Ah, so by implication, theism and atheism might be for the simple-minded, but it takes a higher intellect to be agnostic. How humble. 

He continues: “The courage to admit we don’t know and may never know what we don’t know is more difficult than saying, sure, we know.” 

This is one of the central problems with agnosticism as a worldview. In claiming to take a humble approach, it actually ends up in a posture that is rather lacking in humility. The agnostic argues that we, as human creatures, are capable of deciding the intellectual terms when it comes to the big questions such as, first and foremost, the existence and possible knowledge of God..."

Harry Potter's "Sequels"

One of the Top 5 Foreign Policy Lessons Learnt from the Past 20 Years

No. 3: The only thing worse than a bad state is no state.

U.S. foreign-policy elites routinely blame foreign-policy problems on the supposedly evil or illegitimate nature of other governments. In this view, international politics isn't a clash of competing interests; it is a morality play between good states -- America and its allies -- and bad states, or anyone who disagrees with us. During the Cold War, the problem was revolutionary communism led by the evil Soviet empire. After the Cold War, the United States blamed trouble on various "rogue" states such as Iraq, Iran, Libya, Syria, North Korea, and Serbia. These states were bad because they were dictatorships and had poor human rights records, revisionist aims, and, in most cases, an appetite for weapons of mass destruction. The obvious solution to the rogue-state problem, of course, was regime change: get rid of these very bad rulers and create governments that treat their own populations better and cooperate with the United States. 

But as the sorry results of regime change in Libya and Iraq suggest, getting rid of really awful leaders isn't an improvement if the result is anarchy or a weak, corrupt, and highly divisive regime. One might add Yemen and Somalia to the list as well, and that's where Afghanistan is likely to be once the international community stops propping it up. Creating effective governments in post-totalitarian societies turns out to be very, very hard, and especially after a violent overthrow. It is even harder when the society in question is divided and relatively poor, and the lack of any legitimate or effective authority creates power vacuums in which the worst sorts of extremism can flourish. What's the lesson for all you unrepentant regime-changers out there? Be careful what you wish for.

The rest at Foreign Policy 

Worldviews Are Like Cerebellums

"Worldviews are like cerebellums: everyone has one and we can't live without them, but not everyone knows that they have one."

- James Anderson

"We're still friends today" First 6 minutes of What We Do In The Shadows

Irrational Atheism (from a Rational Atheist)

From the Atlantic's Irrational Atheism

"...I'm an atheist because I think of the universe as a natural, material system. I think of it, on the basis of my own extremely limited experience, as an infinitely replete but morally indifferent thing. It isn't bent on saving me, or damning me: It just is. I find comfort in that, as well as pain; wonder as well as loathing. That's my experience, and my atheism is a reflection of that experience. But it's not an argument; it's an interpretation. 

I have taken a leap of atheist faith. 

Religious people sometimes try to give proofs of the truth of their faith—Saint Thomas Aquinas famously gave five in his Summa Theologica. But for many people, belief comes before arguments, originating in family, social and institutional context, in desire and need. The arguments are post-hoc rationalizations. This can be true of atheism as well. For me, it's what I grew up with. It gets by in my social world, where professions of religious faith would be considered out of place. My non-faith is fundamentally part of how I connect with others and the world. 

The idea that the atheist comes to her view of the world through rationality and argumentation, while the believer relies on arbitrary emotional commitments, is false. This accounts for the sense that atheists such as Christopher Hitchens or Dawkins are arrogant: Their line of thinking often takes the form of disqualifying others on the grounds that they are irrational. But the atheist too, is deciding to believe in conditions of irremediable uncertainty, not merely following out a proof. 

Religious people have often offloaded the burden of their choices on institutions and relied on the Church's authorities and dogmas. But some atheists are equally willing to offload their beliefs on "reason" or "science" without acknowledging that they are making a bold intellectual commitment about the nature of the universe, and making it with utterly insufficient data. Religion at its best treats belief as a resolution in the face of doubt. I want an atheism that does the same, that displays epistemological courage... 

...William James—himself an eminent scientist—pointed out that science rests on emotional commitment. "Our belief in truth itself," wrote James, "that there is a truth, and that our minds and it are made for each other—what is it but a passionate affirmation of desire, in which our social system backs us up? We want to have a truth; we want to believe that our experiments and studies and discussions must put us in a continually better and better position towards it; and on this line we agree to fight out our thinking lives. But if a … sceptic asks us how we know all this, can our logic find a reply? No! certainly it cannot. It is just one volition against another—we willing to go in for life upon a trust or assumption which he, for his part, does not care to make." 

...By not believing in God, I keep faith with the world's indifference. I love its beauty. I hate its suffering. I think both are perfectly real, because I experience them both, all the time. I do not see any reason to suspend judgment: I'm here, and I commit. I'm perfectly sincere and definite in my belief that there is no God. I can see that there could be comfort in believing otherwise, believing that all the suffering and death makes sense, that everyone gets what they deserve, and that existence works out in the end. 

But to believe that would be to betray my actual experiences, and even without the aid of reasoned arguments, that’s reason enough not to believe."

What is Philosophy For? (5 points)

5 points from lifehacker.com

1. We don't ask big questions: We may think about the big questions of life from time to time, but philosophers dedicate their lives to pursuing answers so that our lives in general can become safer, easier, and more fulfilling.
2. We often lack common sense: Philosophers try to find whether something is actually logical, as opposed to assuming something is right just because it's popular and long-established.
3. We tend to be mentally confused: We get emotional at things and we don't always know why. Philosophers pursue self-knowledge, and believe one of the first steps to a good life is knowing yourself well.
4. We don't know what makes us happy: We overrate things that we think will make us happy and we underestimate how simple things can contribute to our mental well-being. Philosophers try to be precise about the activities and attitudes that actually can make our lives better.
5. We sometimes lose perspective: So many things in our world are much bigger than we are. We spend our days concerned with what we have and what we want, but philosophy helps us gain perspective and see the big picture.

Study Finds Blame Now Fastest Human Reflex

WALTHAM, MA—According to a study published Wednesday in the New England Journal of Medicine, blame has now surpassed instinctive responses such as blinking and flinching as the fastest human reflex. “Our research shows that assigning fault to another person for a negative or unintended outcome is now the human body’s quickest involuntary action,” said lead author Dr. John Wittsack, adding that changes to the brain’s neural pathways over time have allowed for a nearly instantaneous transition between perceiving a problem and condemning someone else for causing it. “In the time it takes for a single sneeze or for the pupil to contract once, an average human can blame dozens, if not hundreds of individuals. In fact, the blame reflex may soon be too rapid to be measured even by our most sensitive instruments.” By contrast, Wittsack added that accepting responsibility had degenerated into a purely vestigial reflex and would eventually exit the human race altogether.

From the Onion 

Procrastination in the 21st Century...

"The Apologist and Atheist in an Improbable Bond"

From the New York Times

"So commenced the unlikely friendship and intellectual partnership of the atheist and the apologist. Since then, their relationship has transpired through private emails and chats. Two months ago, though, it became public with the release of Professor Skeel’s book “True Paradox: How Christianity Makes Sense of Our Complex World.” 

Not only is Dr. Arsenault acknowledged in the book, and not only is he quoted in it as a “materialist friend of mine,” but the true paradox of “True Paradox” is that the volume might not have existed at all, or certainly would not exist in its present shape and voice, without the secular scientist as its midwife. And that odd reality is testament to a rare brand of mutual civility in the culture wars, with their countervailing trends of religious fundamentalism and dogmatic atheism... 

...“The thing that really sticks out with me,” Dr. Arsenault said, “is that in the culture wars, the rhetoric is acerbic on both sides. On the humanist side, there’s this tendency to view people of faith as not rational. And David is clearly rational. He’s just looked at the same evidence as me and come to a different conclusion.”

Description of the Great White Whale, Moby Dick

"But not yet have we solved the incantation of this whiteness, and learned why it appeals with such power to the soul; and more strange and far more portentous—why, as we have seen, it is at once the most meaning symbol of spiritual things, nay, the very veil of the Christian’s Deity; and yet should be as it is, the intensifying agent in things the most appalling to mankind. Is it that by its indefiniteness it shadows forth the heartless voids and immensities of the universe, and thus stabs us from behind with the thought of annihilation, when beholding the white depths of the milky way? Or is it, that as in essence whiteness is not so much a colour as the visible absence of colour; and at the same time the concrete of all colours; is it for these reasons that there is such a dumb blankness, full of meaning, in a wide landscape of snows—a colourless, all-colour of atheism from which we shrink? . . . And of all these things, the albino whale was the symbol. Wonder ye then at the fiery hunt?"