@xris,
xris;121957 wrote:So would you send your child to a mosque if one was close to your home? With your attitude the faith of a child depends on his locality. Your telling me a belief system does not depend on the truth of its god but its location.
If there were no other places of worship nearby, no community of a faith of which I am more familiar, and if after attending the mosque and meeting the Imam I think it to be a wholesome environment with qualified instruction, sure I would.
Dave Allen;121963 wrote:I think the important matter is the moral message, not the fact that the messenger was somehow supernatural.
Notice that supernatural is your word here.
Supernatural is beyond nature. I see nothing super-natural about the divine or those who are remarkably spiritual, holy people.
So let's ask: what makes someone holy? It would be their moral message (X), and their practice of that message: not simply saying X, but living X.
Dave Allen;121963 wrote:So I think I'm entitled to bemoan an aspect of education without any motivation to teach.
Sure, but that's not my point. My point is that I am all in favor of you, or anyone else, putting together the sort of book you speak of, only that I do not see how the possibility of abridged secular moral treatises somehow diminishes the usefulness of existing religious moral instruction.
Dave Allen;121963 wrote:
But that's the thing with evoking the Nazis as an example - because they used a bit of everything to justify themselves - they can be held up as evidence of why using any particular justification is a bad thing.
Except that all I did was show that brilliant philosophy can be manipulated for violent ends just as great religion can be manipulated for violent ends.
---------- Post added 01-25-2010 at 01:00 PM ----------
Jebediah;121305 wrote:Yes, they are each differently dogmatic. The moral principles are based on tradition and are not to for the believer to decide upon. The ten commandments are set in stone as it were.
But each individual does have the option to accept or reject the ten commandments, et al.
You spoke of religion in general, as if all were just the same. But that is not true. With regards to "dogma", each tradition does have it's own established beliefs, that is true. But this does not necessarily mean that those established beliefs cannot be questioned - the Buddha, for example, explicitly states not to take anything on authority, including his teaching, but that each person should investigate matters for themselves. Hence Lama Yeshe's constant suggestion to "check up for yourself."
Jebediah;121305 wrote:Well, we agree on religion at it's worst. But see, in your last sentence you still have the conclusion "Jesus is authoritative". If the sermon is a great teaching, then they can eventually be taught why, and the reason surely can't be because Jesus said it.
Let me ask you something: what makes a scholar authoritative? Or a scientist authoritative? Isn't it their understanding, and the usefulness of their understanding? So isn't it the same with a spiritual teacher? That the teacher, perhaps Jesus, is
recognized as something of an authority
because we have investigated the teaching and found it to be wise?
Jebediah;121305 wrote:Any time you teach children morals, it's going to be a kind of "this is how it is", with some stories to help perhaps. They aren't going to read mill as you said. You can teach them a moral framework with stories etc in the way you are describing good religion. What isn't necessary is the concepts of god, heaven and hell that come along with it. Belief in the supernatural is not necessary.
And I would suggest that neither God, nor Heaven and Hell are
supernatural. They are much closer to metaphysical.
Jebediah;121305 wrote:You did, but when raising a child how do you know that they will not feel obligated to stick with the religion they were taught? And if you agree that freedom is a good thing then why religion at all?
First, I do not suggest that we
must have or use religion. All I am saying is that religion can, and often is when properly practiced, useful for these things.
To answer your first question: I would say that it should be taught as children become older and develop the ability and
responsibility that goes with increasingly critical thought, that they should not be discouraged from studying other faiths or even practicing other faiths, or even discouraged from studying or practicing atheism of some kind.
To answer the last question: because it seems to me that religion, when taught and practiced well, is in no way at all a limit upon a person's freedom. Instead, religion seems to be a path to freedom, a way to cultivate the courage to be truly free. This modern martyr found his strength to be free in his faith:
Alfred Delp - Wikipedia, the free encyclopedia
I first heard of this man in a book by Catholic monk Thomas Merton, a man who called Thich Nhat Hahn, a Zen Buddhist monk, his brother, who produced his own poetic adaptation of Chuang Tzu, the ancient Taoist text, and a man who spoke against America's war in Vietnam, openly criticizing many of his Catholic peers in the process.
Jebediah;121305 wrote:Moral disagreement isn't the same as other disagreement. If I say I like dill pickles and you say you like bread and butter, neither of us care about the disagreement. If you say stealing is wrong and I say it isn't, then we aren't just disagreeing.
Are you comparing metaphysical disagreement, disagreement that involves a person's most fundamental understanding of reality, to the disagreement of people's taste buds?
Jebediah;121305 wrote:And do atheists have trouble with this? There is metaphysical philosphy without religion.
Some do some dont, just as some religious people do and others dont.
Yes, there is metaphysics without religion, but there is also metaphysics in religion.
But let's stay on point: you asked, why all the metaphysics in religion? I answered, essentially, that people naturally develop metaphysical outlooks, and that these outlooks typically, if not always, influence all other beliefs. Thus, using metaphysics to help create a larger world view is useful when we address the moral aspect of worldview (assuming these divisions between metaphysics/morals makes any sense at all - we'll leave that for another conversation). Religion being a category that contains a great many worldviews.
Jebediah;121305 wrote:I don't really see a strong argument for religion being taught to children, unless you wish to expand or water down the definition of religion.
To sum up: religion can be an effective way for children to learn morality. Not the only way, not necessarily the best way, but also not an ineffective way, nor the worst way. Like anything else, like secular morality, religion must be taught well, and must also come with true examples.
As for expanding/watering-down the definition of religion, that all depends on what you think the definition is in the first place.