...starting point. Jainism- Founder Mahavira 500 B.C | Nature of God/Creator | Hinduism-Vishnu, Brahma, Shiva, Many Gods Jainism-No Gods worship Siddha, Mukta | View of Human Nature | Hinduism-Birth, death, re-births Jainism-All things have souls but to achieve liberation you have to have human form. | View of Good & Evil | Hinduism-Balancing act between order & chaos. Jainism-Remove all Karma to end the cycle and to become Mukti. | View of Salvation | Hinduism-Dharma the way of life but the goal is liberation. Jainism-Removing Karma from the soul | View of After Life | Hinduism-Not permanent. It’s a cycle of birth, death and rebirth that allows the soul to recuperate. Jainism-Believes in cycling through birth and rebirth. | Practices and Rituals | Hinduism-Ritual to engage the senses of both devotee & the Gods. Jainism-Through their rituals their beliefs and values are expressed. | Celebrations & Festivals | Hinduism-Maha, Shivararti, Holi, Ram Navami Jainism-Do not allow pageantry in their festivals, due to emphasis on self discipline. | Week 2 - Sources | | | | | | | | | | BUDDHISMWEEK 3 | | Cosmogony - Origin of the Universe | Was taught as an alternative to the ritual oriented Brahamanism of India. | Nature of God/Creator | Teaches us that there is no personal God. Liberation from suffering depends on our own efforts. | View of Human Nature | The Four Noble Truths: 1)Life inevitably involves suffering, and distress. 2)Suffering...
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...WORLD RELIGIONS – REL 212 World Religions HINDUISM & JAINISM WEEK 2 Cosmogony Origin of the Universe Hinduism and Jainism cosmogony origin of the universe is that there isn’t no specific origin or founder. Nature of God/Creator The Gods are in male and female form and represent many different things. View of Human Nature Hinduism and Jainism: Karma is what comes around goes around. View of Good & Evil Hinduism and Jainism: Good actions have a good effect and bad actions have a bad effect. “Karma”. View of Salvation Hinduism and Jainism salvation is called Moksha. It’s when an enlightened human being is freed from the cycle of lifeanddeath and comes into a state of completeness. And the Jainism salvation is achieved through three cycles right belief, right knowledge, and right conduct. Hinduism and Jainism: Samsara reincarnation is taught that the soul leaves the dead body and enters a new body. They believe in the rebirth and reincarnation of the souls. Jainism following liberation one’s jiva ascends to the apex of the universe to join the other siddhas. One can ascend to a heavenly realm due too good karmas accrued but must return to a human incarnation in order to achieve final liberation. Hinduism and Jainism: Practices (both): Praising the Cow called “The Cow is our Mother, for she gives us her milk.” Worship with fire, yoga, sacred chants, verbal formulas, and sacred actions. Worship deity images, pictures and sculptures...
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...Individuals have their personal view of human nature and the ability to know “the good” and do “the good.” Augustine and Aquinas have their philosophy on human nature and the ability to know “the good” and do “the good.” Human nature is how we perceive the life of a human being and the characteristics that” make up” an individual. The ability to do well and know good depends on the individual and the goodness of God. Thomas Aquinas was one of the most important world Christian theologians that lived in the middle ages. He created his philosophy of human nature. Within his perception of human nature, he considered the true perception of human nature. In Aquinas’s Summa Theologian, he expresses what it’s like to be human or the essential features. Based on his views he used characters of human being to define humans. Character exist in all human beings. According to Aquinas, to be a human being has physical and mental unit factors. This means that to be human there must be a body and soul. A human is not made up of more of each factor, it is equally united to form a human being based on Aquinas perception. Soul is considered to be the principle of life in a human being. All humans have a soul and a body but none are alike. Although some of them are similar. Before Aquinas made his perception of human nature, he took in consideration Aristotelian conception of souls. This means that Aquinas considers a soul to be “the first principle of life in those things in our world which live”...
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...Father in the Sky made the earth, the animals and all humans. | Nature of God/Creator | Many believe that they have lost touch or even forgotten about a Creator that their ancestors knew, but disobeyed. They believe the dark gods of the spirit world are the ones to be afraid of or to placate. Thus they believe that the Creator God, if there is one, is distant, removed and angry with them. | View of Human Nature | Humans are often seen as lost or wandering from a true path that was lost to the ancestors long ago. Humans are seen as capable of good or bad and under the influence of curses, vows, incantations, or evil spirits. In this sense, they may be animistic. Many have a special shaman or witch doctor who is supposed to help them connect to the spirit world. | View of Good & Evil | Good and evil are seen as forces that compete for dominance in a person and in the world. Sometimes there is an ethnocentric idea that ‘our’ group is the good one and all outsiders are ‘bad’. This idea can lead to wars and conflicts. | View of Salvation | The idea of the path or the way or a lifeway is their main idea of salvation. It is the path to the good. This idea is closely aligned with a responsibility for nature and this world. Oneness with nature is for some seen as a goal of life. Others see ‘salvation’ as surviving and not being defeated by the dark spirits, thus having a long life. | View of After Life | Some groups...
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...WORLD RELIGIONS – REL 212 World Religions | | | HINDUISM & JAINISMWEEK 2 | | Cosmogony - Origin of the Universe | Hinduism: Brahma: Birth of the universe, Vishnu life of the universe, Shiva: Destruction of the universe.P.87,89Jainism-Universe has no beginning or end has no creator or destroyer. P.124 | Nature of God/Creator | Hinduism: Cycles, Brahman the supreme spirit.Jainism: God is not the creator, no such thing as a heavenly father. Do not believe in Gods and demons. P.124 | View of Human Nature | Hinduism: Karma-Means action and the consequences of action. Every act we make, every thought and every desire we have shapes our future experiences. P.Jainism: Until it frees itself from karma the mundane soul wanders through the universe in an endless cycle of deaths and re-births. P.125 | View of Good & Evil | Hinduism: Good, light, balance, order virtue; Evil: darkness, impurity, imbalance, selfishness.Jainism: Karma: Minute particles that accumulate as we act and think. P.123 | View of Salvation | Hinduism: Moksha-The liberation from the cycle of life and death and become one with God. P101Jainism: | View of After Life | Hinduism: Samsara-Cycle of death and rebirth ends when the soul realizes it’s true nature P.101Jainism: Believe we are born again and again until we free ourselves of samsara. P.133 | Practices and Rituals | Hinduism: Birth, name giving, time of conception, braiding of pregnant mother’s hair, birth, starting education, beginning...
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...Comparing Thomas Hobbes and John Locke’s views concerning what life is like in a state of nature, we can see that the two-theorist’s share opposite views in making an assumption of what the state of nature is like. Thomas Hobbes’ views include pessimistic views of nature and how its effects can influence man to selfishly consider what he would need to do to secure his safety while John Locke presents a natural concept that assumes there is a universal thought of good that man is aware of. Attempting to justify the role of government or justice by understanding the state of nature can be somewhat accurate and can be considered for such purposes, but may fail to answer some aspects of society overall and leave other things unanswered. In regards...
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...Philosophy November 13, 2014 Prof. Corrigan Happiness and Virtuous Life Knowledge is, the understanding of things in which we learn through our life experiences and through the most general truth of art and science. Wisdom however, consists of understanding the fundamental principles and causes of life. Moreover, Aristotle argues that the ultimate goal of life is “living well,” which is happiness. There are multiple activities we participate in as human beings either to stay alive such as eating, drinking, exercising, or to make life easier or better somehow. For example, thinking, learning, and educating ourselves is not just to stay alive but most importantly to live an enhanced life. To Aristotle, “living well” is the ultimate goal of life, because we participate in several physical and mental activities in our life time in the purpose of fulfilling the requirements that leads us to that well life, but not in the purpose of achieving further goals in life. According to Aristotle, “All men by nature desire to know.” There are a lot of things that we do as human beings, such as feelings, thinking, and reasoning. These are things we desire in this world or believe that they are good in seeking some goals in life. Everyone desires to know or to understand something in his or her lifetime. Everyone is searching for particular rational explanation of something. And we do these things...
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...Human Nature Human nature is an intangible idea that no one seems to agree of that which it consists, yet many seem to agree that it does exist. Some philosophers will debate that human nature is inherently good while others will deem human nature as inherently evil. Others think that human nature is to seek the greatest good, happiness, or a moral life. So what makes us human? What separates us as a species yet unites us as well? When searching for universals of humans, many physiological aspects of life can be cited. Human mortality is a largely recognized aspect of being a human. However anything with life, whether it is a plant, animal, man or other, is mortal and has a beginning and an end. So while mortality is something that is found in all humans, it is not exclusively a human quality. We need nourishment to grow and live, but again, so do most other things that have life. We are physically similar, meaning that while there are differences among us, we are all the same species; just as any other species is similar to others in their own species. However, I would consider these qualities as nature, not just human nature. Human nature I believe is something that goes beyond our physiological side. Before I present my argument, I must first define human nature. According to the Oxford Dictionary, human nature is the general psychological characteristics, feelings, and behavioral traits of humankind, regarded as shared by all humans. In...
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...The nature of the universe in Aristotle lecture in “Nicomachean Ethics” is the end of in all the things we do, “Therefore, if there is an end for all that we do, this will be the good achievable by action (Aristotle 5). We are uncertain of the end to come because the choices we are to make in life has a different ending to them. Aristotle implication in his lecture are that we may find that end through knowledge of art or particularly, political sciences and desiring to aim at it for the sake of pursing something good. The universe teaches us that the good things to be learned in life starts with known about certain subjects. An end is reached when men performs acts that’s leading to that end. Which is the only way men arriving at any state...
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...transcendental beliefs that emotional and spiritual rebirth is a significant function of nature’s glory, that nature is all-powerful so humans should base their lives off of it, and that having life does not mean one...
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...conform to Natural Law. If they do not conform it is morally bad. St Thomas Aquinas linked his idea of Natural Law with Aristotle’s view that people have a specific nature, purpose and function. Aristotle said that not only does everything have a purpose, but also it achieves supreme good when it fulfill its purpose. Aristotle stated that the supreme good for humans is to achieve happiness, which can be related to mill’s utilitarianism where our aim is to gain happiness by avoiding pain and gaining pleasure, but Aristotle did not follow the consequentialist nature of utilitarianism. Aristotle said we were to achieve the final goal by living a life of reason based on what we experience, and this follows the deontological nature of Kantian ethics. Aquinas said that humans beings have an essential rational nature given by God in order for us to live and flourish, even without God reason can discover laws that lead to human flourishing, this is why it is also accepted by atheist. Aquinas also said that Natural Law is universal and should be used to judge laws of particular societies. In this theory we have primary precepts and secondary precepts. Primary precepts are fundamental principles revealed to us by God. Aquinas applied these to everyone without exception. The primary precepts are; the preservation of life; reproduction;...
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...“The Beauty of Nature” The poems The Tyger by William Blake and Work without hope by Samuel Coleridge seems to relate to one another. The characters of these two poems lack appreciation of the beauty of nature that is around them; whether it is because of their constant questioning or emotional issues. These two characters seem to have something that holds them back from appreciating the true beauty in life. A close analysis of The Tyger and Work without hope allows us to examine human nature and lack of appreciation for the true beauty in life. In the poem The Tyger, Blake incorporates religion and creation. He is constantly questioning God, from the beginning of his poem all the way to the last line of his poem. “What immortal hand or eye could frame thy fearful symmetry?” (p.498) this quote by far is the most significant line in this poem. He not only uses it in the first stanza, but he also ends his poem with this quote. A tiger is referred to as being evil. Readers of this poem should be aware that the word symmetry means the quality of being made up of similar parts. If the tiger is evil and is made up of similar parts of its creator, does that mean God is both evil and good? Blake leaves his readers to question whether or not God is truly pure. “And what shoulder, & what art, could twist the sinews of thy heart?” (p.499) Due to this quote, there is no doubt that Blake leaves his reader to ultimately question the establishment of a higher power. He cannot fathom how...
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...------------------------------------------------- [E] = quote from Epictetus ------------------------------------------------- [S]= quote from Seneca ------------------------------------------------- [MA] =quote from Marcus Aurelius 1. Introduction –God, Oneself and the Three Topoi Know this, prokoptôn: God is the Soul, Creator and Sustainer of the Cosmos. Indeed one‘s mind (logos) is a fragment of God’s mind (the Divine Logos). One must go whither God wishes, whether or not one wants to. This is the Divine law of nature. However, to willingly go where God wills one is virtuous. A virtuous life is a life that accords with the nature of God and with one’s own nature. A truly happy life is a virtuous life. To live well, in all its myriad forms, and to secure eudaimonia ('happiness' or 'a flourishing life') is to be virtuous. Only through mastering one’s opinions, judgements, intentions and desires, can one be fully virtuous. The Three Topoi are three areas of study that help one in training to become good and noble, befitting all human beings, namely: “That concerning desires and aversions, so that he may never fail to get what he desires nor fall into what he would avoid (this corresponds with Stoic physics).” [E] “That concerning the impulse to act and not to act, and, in general, appropriate behaviour; so that he may act in an orderly manner and after due consideration, and not carelessly (this corresponds with Stoic ethics).” [E] “The third is concerned with freedom from deception and...
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...A list of sample questions in philosophy Metaphysics: questions concerning the nature of reality, being, or existence Ontology 0 Why is there something rather than nothing? 1 Is it possible that there was a time before now when absolutely NOTHING existed? 2 What is ultimately (or REALLY) real? [Appearance -v- Reality] 3 Is reality fundamentally one or many? [Monism -v- Pluralism] 4 What, if anything, endures through change? 5 Is reality primarily material or spiritual (or mental)? [“Materialism” -v- “Idealism”] 6 Is the “external world” objectively real, or is its existence mind-dependent? If the latter, what mind is it dependent on? My mind? Your mind? The divine mind? 7 Is there a “supernatural” reality, or is nature “all there really is”? [Naturalism -v- Supernaturalism] 8 What is the difference between necessary and contingent being? Is there a necessary being? Is there only one necessary being? Philosophical cosmology 9 What is the cosmos made of? How is it structured? 10 Did the cosmos come into being? If so, how? 11 Will the cosmos cease to be in the future? If so, what does that mean for us? 12 What are the philosophical implications of scientific answers to cosmological questions? Philosophical theology (and the philosophy of religion) 13 Does God exist? [Theism; Atheism; Agnosticism] 14 What is the nature of God? 15 What about the existence of evil (pain, suffering, and disorder)...
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...ARISTOTLE'S POLIS: NATURE, HAPPINESS, AND FREEDOh1 Ideologists of all stripes seem to have difficulty dealing with t h e foundations of what is loosely called the ""Western tradition," t h a t is, the body of knowledge that has come down to us from Athens a n d Jerusalem. Of course, these days Jerusalem is simply ignored. T h e classical tradition, however, must be dealt with. Yet it is frequently so transfigured that what emerges is what the ideologist wishes u s t o see, rather than what is these. The most ambitious attempt at this sort of thing by a 'Yiberal" ideologist is Eric A. Havelock's T h e Liberal Temper in Greek Politics.' More recently and on a smaller scale, Fred Miller has, in the pages of this journal, interpreted one aspect of the classical tradition from the standpoint of "~ibertarianY' political theory, in his essay "The State and the Community in Aristotle's Polieics. "' This curious attempt to defend the "libertarianism9' of Lykophron and Mippodamus3 against Aristotle's '6ppaternalism9'is a daring, if ill-conceived, enterprise. In Miller's presentation, Aristotle seems t o emerge as a villain who misunderstand the enlightened political thought of the Greek "libertarians" and, we are to infer, derails subsequent political thought in the name of "'paternalism." Fundamental to Miller's reading of the Politics is the idea t h a t there is a distinction between ""cmmunity" and "'state" that Aristotle confuses in his use of golis. He argues that...
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