Skip to main content

IS RELIGION A FORCE FOR GOOD OR EVIL?

Royal Academy of Dramatic Art
18 Chenies Street, London, WC1E 7PA

Dr Nigel Warburton, Philosophy Lecturer & Author
Hamza Andreas Tzortzis, International Public Speaker &
Researcher for the Hittin Institute

DEBATE: IS RELIGION A FORCE FOR GOOD OR EVIL?
THURSDAY 18TH JUNE 2009, 6:30PM


Please book your place: religion.goodorevil@googlemail.com

Tickets: £2.00 at the door

Chaired by: Dr Mark Vernon Writer, Author & Broadcaster

According to a recent poll carried out by YouGov nearly half of the British public think that religion is harmful. However more than half also believe in God or “something”.

Many argue that belief in God is irrational and harmful to society, they also maintain that religion fuels hatred, bigotry and war. Critics on the other hand say that religion produces great good such as charities, dealing with bereavement and that is the only rational basis for morality.

So who is right? Are we better off without religion or should society have more of it?
To discuss this and other related issues join our distinguished panel.

www.centrallondonhumanists.org

Comments

wombat said…
Yes - like dictatorships can be benign or malign.
Anonymous said…
Ask the Irish.
Anonymous said…
I missread the word 'force' as 'farce'. Or did I?
Dick said…
Anticant is right : religion just is - it's a component of the human psyche. It isn't necessarily to do with 'belief in God' - it's an experience and a mechanism and a language for dealing with life's mystery. It can be done dishonestly or manipulatively or with ruthless honesty and humility. There's nothing so dangerous as the former, nothing so creative as the latter.

There's plenty of bad religion around. But you can't eradicate religion without eradicating people - so you have to get in there and show how to do it well.

Popular posts from this blog

EVIDENCE, MIRACLES AND THE EXISTENCE OF JESUS

(Published in Faith and Philosophy 2011. Volume 28, Issue 2, April 2011. Stephen Law. Pages 129-151) EVIDENCE, MIRACLES AND THE EXISTENCE OF JESUS Stephen Law Abstract The vast majority of Biblical historians believe there is evidence sufficient to place Jesus’ existence beyond reasonable doubt. Many believe the New Testament documents alone suffice firmly to establish Jesus as an actual, historical figure. I question these views. In particular, I argue (i) that the three most popular criteria by which various non-miraculous New Testament claims made about Jesus are supposedly corroborated are not sufficient, either singly or jointly, to place his existence beyond reasonable doubt, and (ii) that a prima facie plausible principle concerning how evidence should be assessed – a principle I call the contamination principle – entails that, given the large proportion of uncorroborated miracle claims made about Jesus in the New Testament documents, we should, in the absence of indepen

Aquinas on homosexuality

Thought I would try a bit of a draft out on the blog, for feedback. All comments gratefully received. No doubt I've got at least some details wrong re the Catholic Church's position... AQUINAS AND SEXUAL ETHICS Aquinas’s thinking remains hugely influential within the Catholic Church. In particular, his ideas concerning sexual ethics still heavily shape Church teaching. It is on these ideas that we focus here. In particular, I will look at Aquinas’s justification for morally condemning homosexual acts. When homosexuality is judged to be morally wrong, the justification offered is often that homosexuality is, in some sense, “unnatural”. Aquinas develops a sophisticated version of this sort of argument. The roots of the argument lie in thinking of Aristotle, whom Aquinas believes to be scientifically authoritative. Indeed, one of Aquinas’s over-arching aims was to show how Aristotle’s philosophical system is broadly compatible with Christian thought. I begin with a sketch of Arist

Plantinga's Evolutionary Argument Against Naturalism refuted

Here's my central criticism of Plantinga's Evolutionary Argument Against Naturalism (EAAN). It's novel and was published in Analysis last year. Here's the gist. Plantinga argues that if naturalism and evolution are true, then semantic epiphenomenalism is very probably true - that's to say, the content of our beliefs does not causally impinge on our behaviour. And if semantic properties such as having such-and-such content or being true cannot causally impinge on behaviour, then they cannot be selected for by unguided evolution. Plantinga's argument requires, crucially, that there be no conceptual links between belief content and behaviour of a sort that it's actually very plausible to suppose exist (note that to suppose there are such conceptual links is not necessarily to suppose that content can be exhaustively captured in terms of behaviour or functional role, etc. in the way logical behaviourists or functionalists suppose). It turns o