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Despite the affinity of monism and monotheism—and despite monism’s recent philosophical renaissance—few have defended the conjunction of the two claims, of what we might call ‘theistic monism’. I argue, first, that monism and monotheism are consistent, and second, that each one provides good reasons to accept the other one. Monotheists, qua monotheists, have good reason to be monists; and monists, qua monists, have good reason to be monotheists. There should be much greater overlap between the monist camp and the monotheist camp than there is at present.
This book is the fruit of a research project on the nature and value of worship that held two workshops at the Hebrew University of Jerusalem. One of the key motivations for the project was just how neglected the study of worship has been in the philosophy of religion.
Worship is central to the lives of billions of people worldwide. Yet, despite the recent flourishing of analytical philosophy of religion, there has been very little attention paid to the philosophical questions raised by worship. This book is the first volume to explore the philosophy of worship. Written in a clear style that eschews unnecessary technical jargon, it considers the metaphysical, ethical, and psychological issues associated with worship, among them: What, if anything, is the point of worship? What, if anything, makes a being worthy of worship? Can worship hold value for atheists? What, if anything, might be wrong with idolatry? These questions, and more, sit at the heart of this book. With contributions from world renowned philosophers and important early career voices, this volume sets the agenda for future work in the philosophy of worship.
According to certain views about human ontology, the way we seem is very different from the way we are. The appearances are a threat to such views. Here I take up and defuse the threat to one such view.
Pure immaterialism says that each of us is wholly immaterial. The appearances suggest otherwise. I argue that despite the fact that we might sometimes appear to be at least partly material, and that we can be perceptually justified in believing something solely on the basis of having a perceptual experience as of its being the case, none of us is ever perceptually justified in believing that we are even partly material (or that we’re not). Bottom line: we might be able to know whether we’re material, but we can’t know just by looking.
Africa and Africans do not get along well with the United States press, radio and television—and vice versa. Most Africans (whether students, individuals, or government officials) who have had some exposure believe it offers of Africa. Most directors of the U.S. media are leery of Africa and would prefer major news events to occur elsewhere. Fraternization and sympathy are mostly limited to African journalists who have lived or traveled in the United States (a considerable number on various exchange grants) and American journalists who have done an African stint. Alcoholically cursing their respective bosses, these two groups usually get on quite well.