Search Results (129)

In Religion, Kant posits an innate and natural propensity to evil, which he implicitly designates as “radical evil”. However, this notion has been criticized for its apparent incompatibility with freedom and its problematic atemporality, leading scholars to dismiss it as an obscure metaphysical speculation or an uncritical residue of Christian doctrine rather than a morally necessary element. Drawing on student notes from Kant’s lectures, I firstly contend that the apparent conflict between an innate–natural propensity to evil and human freedom can be resolved through Kant’s imputation theory and empirical psychology. While evil originates from this innate ground in human nature, it can ultimately be overcome through the exercise of free will. Secondly, my argument proceeds to show that radical evil first emerges in Religion, not as a concept of agnostic metaphysical abstraction, but as a necessary postulate for Kant’s idealized conscience-based imputation. This imputation transcends the constraints of temporality, thereby idealizing the propensity to evil into radical evil. Atemporality is merely an analogy representing this imputation’s independence from temporal constraints. Thirdly, although this idealized imputation and radical evil are absent from Kant’s pre- and post-Religion works, my analysis suggests that the idealized imputation is necessary for his project of advancing the individual and collective moral progress through the mediation of religion. Full article

The Spanish Constitution of 1978 recognizes the fundamental right of freedom of conscience and religion, the principle of equality and non-discrimination on religious grounds, and the principle of secularism and neutrality of the state. However, the legislative development of these principles is strongly stratified, and different levels of rights can be distinguished, depending on whether we are speaking about confessions with an agreement (Catholic Church, evangelicals, Jews, and Muslims), those with a mere declaration of well-known roots (Church of Jesus Christ of Latter-day Saints, Jehovah’s Witnesses, Buddhists, Orthodox, and Bahá’ís), and the rest of the confessions merely registered in the Register of Religious Entities (Hinduism, Taoism, Sikhism, Church of Scientology, etc.). Only the Catholic Church has access to the income tax allocation, and only denominations with an agreement enjoy the main tax benefits, or religious teaching in schools. The declaration of notorious rootedness has very limited effects at present (recognition of marriage and the mere expectation of signing a cooperation agreement with the state, provided there is political will to do so). It is, therefore, necessary to opt for a model of common law, which is more neutral and applies equally to all religious groups. Full article

Wittgenstein’s philosophy has influenced the philosophy of religion quite considerably. This is hardly due to his rather few remarks on religion. Instead, Wittgenstein’s influence seems to be connected to a certain, without doubt common, interpretation of his later philosophy, mainly of Philosophical Investigations. I speak about one interpretation because in my view the purportedly different interpretations of the sense in which certain key-concepts in the Philosophical Investigations are supposed to be fruitful for understanding religious language, in fact have a common, unacknowledged presupposition: that Wittgenstein’s account of language rotates around the quite traditional, philosophical concepts of subjectivity and objectivity. In the interpretations at stake, these concepts form the backdrop of questions about what “can” intelligibly be assessed by an individual and what “has to be” accounted for in “our” common language. There are discussions in the Philosophical Investigations that do give rise to such questions. However, what I take to be the main direction in Wittgenstein’s later philosophy is the movement away from the concepts of subjectivity and objectivity. Most clearly, this is visible in the second volume of Last Writings on the Philosophy of Psychology, where Wittgenstein dissolves the idea of the inscrutable inner of the other. As I will show, these remarks are in tension both with the views that his followers, such as Peter Winch, put forth and with his own remarks on religion in Culture and Value. Full article

This article offers a theistically conscious biocentric environmental ethic that builds upon the scaffolding of Aldo Leopold’s land ethic with a synthesis of biocentric individualism, deep ecology, and Vaiṣṇava theology. The practical benefit of this proposed ethic is immediately recognized when viewed in light of innovation in biomimicry. Leopold set a fourfold standard for environmental ethics that included (1) acknowledging the evolution of consciousness needed to give rise to ecological conscience, (2) surpassing anthropocentric economic interests in ecological decision making, (3) cultivating individual responsibility and care for the land, and (4) offering a unified mental picture of the land to which individuals can relate. We defend his original work, from later interpretations where the communal aspect of the whole overshadows the uniqueness of the different parts. Transitioning from mitigating overemphasis on the value of the collective, we turn to biocentric individualism, which despite overvaluing the individual, identifies the practical necessity of a qualified moral decision-maker in discerning individual value within the web of nature. Deep ecology articulates self-realization as the qualification that this moral agent must possess. A theistically conscious biocentric environmental ethic balances the role of the individual and the collective by recognizing their irreducible interdependence as a simultaneous unity-in-diversity. This principle of dynamic oneness is introduced in deep ecology and fully matures in Vaiṣṇava theology. Individuals have particular functional value based on their unique role within the Organic Whole, and genuinely self-realized decision-makers can assess these values appropriately enough to discern how human civilization can flourish through harmonizing with nature. In many ways, this is the basis for biomimicry, a field where thoughtful people observe nature’s problem-solving and adapt those same strategies and design principles to humanity’s challenges. The development of biomimicry affirms the central thrust of the proposed environmental ethic, which can reciprocally inspire further biomimetic progress. Full article

Wittgenstein lists prayer as a distinct language-game, but leaves to others the investigation of its character. Formulating it as “conversation with God” is correct but potentially unhelpful, in part because it presupposes that we can understand what God is independently of knowing what it is to pray. But by situating the language-game in the context of our human form of life we make better progress. The discussion of this paper, the focus of which is Christian prayer, first reminds us of what it is to have a soul life—i.e., a life in which hope, conscience, and vitality are interpenetrating elements. It next sketches a more distinctly Christian anthropology in which our lives our understood as marred by pride, lack of trust and openness, and ingratitude. Against this backdrop, prayer can be understood for what it is as the soul coming out of its proud retreat, speaking in its own voice, owning its distortions, acknowledging its gratitude, and pleading its true desires. And God can be understood as (inter alia) that to which prayer is principally offered. Full article

This article aims to provide an account of the political thought of Archbishop John Carroll on the topic of religious liberty as a core principle of the American founding. It examines the relationship of Church and State through the lens of a developing self-understanding in the American and Roman Catholic identities. American Catholic colonists were accused of having a divided allegiance that made them dangerous to the social compact, divided between papal authority and the authority of the republic. Further, the place of the Catholic Church in a more pluralistic religious landscape following the Reformation demanded a reexamination of the traditional Catholic teaching on religious liberty. One man in particular stands out as a seminal figure in the development of a rapprochement between the American liberal understanding of religious liberty and that of the Catholic tradition. This man was Archbishop John Carroll, the first Roman Catholic Bishop in America. Carroll’s theoretical and practical approach to the highly contentious issue of religious liberty is a noteworthy example of simultaneous commitment to the Catholic faith and responsiveness to the exigencies of the moment and the perennial demands of political life. Carroll’s example is useful for Catholics and all others, as a model for Church–State separation. Full article

This article offers a Thomist response to Brian Leiter’s Why Tolerate Religion?, challenging his claim that religion does not merit distinct legal protection. While Leiter assumes religion to be epistemically irrational—defined by existential consolation, categorical demands, and insulation from evidence—this article draws on John Finnis’s interpretation of Saint Thomas Aquinas (d. 1274) to reconstruct religion as a basic good of practical reason. It proposes a three-tiered model of religion—as human quest, natural religion, and revealed religion—which clarifies religion’s internal structure and civic relevance. Developing this model against Leiter’s critique, this article shows that religion, so understood, can be legally protected even on Leiter’s liberal terms, through both Rawlsian and Millian frameworks. The article also extends its argument to “second-wave” law-and-religion controversies, illustrating how a Thomist framework illuminates debates about ideological establishments, identity politics, and public reason. Through original syntheses and rigorous normative analysis, this article advances a conceptually fresh and publicly accessible model of religion for law and public policy. It also speaks to pressing constitutional debates in the U.S. and Europe, thus contributing to transatlantic jurisprudence on religious freedom and the moral purposes of law. Religion still matters—and must be understood—not as conscience, but qua religion. Full article

Life is defined descriptively by the capacity for metabolism, homeostasis, self-organization, growth, adaptation, information metabolism, and reproduction. All these are achieved by a set of self-organizing and self-sustaining processes, among which energy and information metabolism play a dominant role. The energy metabolism of the human body is based on glucose and lipid metabolism. All energy-dependent life processes are controlled by phosphate and calcium signaling. To maintain the optimal levels of energy metabolism, cells, tissues, and the nervous system communicate mutually, and as a result of this signaling, metabolism emerges with self-awareness, which allows for conscience social interactions, which are the most significant determinants of human life. Consequently, the brain representation of our body and the egocentric representation of the environment are built. The last determinant of life optimization is the limited life/death cycle, which exhibits the same pattern at cellular and social levels. This narrative review is my first attempt to systematize our knowledge of life phenomena. Due to the extreme magnitude of this challenge, in the current article, I tried to summarize the current knowledge about fundamental life processes, i.e., energy and information metabolism, and, thus, initiate a broader discussion about the life and future of our species. Full article

There is a widespread belief today, primarily among the agnostics and atheists, and even among the not so active believers, that all forms of religious belief, including Christian Catholicism, should remain outside the political realm, limited to private spirituality. This paper thematises, in the context of “positive laicity”, the way the Catholic Church changed its understanding of politics after the Second Vatican Council, regarding the involvement of believers, as serving the common good in a plural society. Using conciliar and post-conciliar documents as sources for reflection and argumentation, this paper outlines eight theological and anthropological assumptions regarding Catholic involvement in politics within the context of the 21st century, adapting the (post-)conciliar thought to the conditions of today’s globalised world. For Christians to do well in this responsible assignment, the starting point is Jesus Christ, both in the historical and in the cosmic project of God’s world in the making, expressed in the Old Testament as the arrival of God’s Kingdom. This article is methodologically limited, as the title states, to recognise and briefly sketch the content of a few basic theological–anthropological assumptions of Christian participation in politics, without going into the history of the issue, as well as to the authors who dealt with it in various aspects. In conclusion, we notice that the manner of religious action in politics described in this way presupposes that the believer has already left the state of infancy within his ecclesial community and is ready to make decisions within the political community based on his faith, competences and conscience, without clerical tutelage and obstruction. Full article

This article invites reflection upon the spiritual theological nature of the conscience as a means to discern God’s word in the depths of the soul. Coming from the depths of love and truth, the conscience is an extraordinary, demanding the force of grace. This is because God nurtures the formation of human conscience with the prevenience of grace to give light in darkness. This article explores the darkness and weariness of human existence in terms of self-interest, indolence, fatigue, and boredom, and then seeks to reflect upon how the conscience evidences the invincibility of goodness through blessing, humour, and prayer. This means that the conscience, pronouncing love in truth, and the nearness of the Kingdom of God, is called to be a “light” shining “out of darkness” (2 Cor 4:6). The conscience serves to animate a pastoral and spiritual life and testimony of faith, labour, responsibility, humility, and wisdom, as St. Paul relates: “we commend ourselves to the conscience of everyone in the sight of God” (2 Cor 4:2). Encountering “God’s mercy” (2 Cor 4:1), the conscience evidences a theophanic encounter of God’s grace that needs to be pronounced in the goodness of love in truth, of responsibility for-and-with-the-other. Full article

This article examines Iceland’s scheme for educational exemptions based on religion, life philosophies, or personal convictions, comparing it with the schemes used in Norway, Sweden, and Denmark. Despite curricular reforms promoting inclusivity, Christian favouritism persists in Icelandic schools, often embedded in traditions classified as cultural rather than religious. The requirement for “valid arguments” in Iceland’s exemption process raises concerns over the law’s ambiguity and potential conflict with human rights law, specifically, the European Court of Human Rights’ emphasis on individual thought and conscience. This lack of clarity may deter parents and pupils from seeking exemptions and infringe upon privacy and religious freedom rights. The study underscores the need to refine exemption schemes to better protect individual rights while upholding educational integrity. It advocates for ongoing research into the right to be exempted in the Icelandic context. Full article

The management of laicity in Mexico, legally and politically, is a federal issue that involves regulating the activities of Churches and religious communities in the public space, in their practices, rituals, and relations with the organs of the state. However, in recent years, the growing presence and activity of Churches at the local level has called into question the need to observe how laicity is managed by subnational governments, both state and municipal. Are there mechanisms at the local level to regulate the presence of religion in the public space? How are religious traditions presented as culturally managed? What are the demands of Churches on local authorities and what is their political relationship with them? How is the demand for religious freedom resolved locally without violating citizens’ other freedoms, such as the freedom of conscience in issues such as education, health, traffic, and freedom of expression? All this has put into perspective whether laicity and the secular state should continue to be a national dimension or whether it is necessary to rethink legal and political forms at the local level, building new frameworks of governance and governability. This text reviews the public management of laicity in eight entities of the country, which in turn is representative of the rest of the entities with their local variations. However, they generally move in the constant dimensions of religious diversity, interreligious councils, offices, or those in charge of religious affairs, and levels of municipal participation. The construction of a new laicity is then proposed, which does not exclude religion from the public agenda but rather a new secular perspective on the participation of religious communities in public affairs. From a Latin American perspective, Mexico is seen as an effective government regime that separates religion from politics, restricting the participation of religious organizations in the public agenda. However, at the local level, this regime is changing with the inclusion of faith-based organizations in politics. This will undoubtedly lead to a change in the historical concept, a reference point in the region. The term management of laicity refers to the regulation and administration of governments (services, legal support, spaces, and dialogues) with religious communities. Management (control, regulation, permits, sanctions, and recognition) is defined by law and in public policy towards religion from the federal government, but not in local governments that lack clear regulatory frameworks, intervention guidelines, and support, hence the emphasis on the term. Full article

In recent years, awareness of the sustainable use of water has grown across various industries, including the gastronomic sector. This study aimed to examine the impact of corporate social responsibility (CSR) on environmental awareness, moral commitment, corporate image, and the intention of employees from gastronomic SMEs to responsibly manage water usage. To achieve this objective, 354 surveys were conducted with employees from restaurants in Santiago, Chile, and a PLS-SEM model was utilized for data analysis. The results revealed that CSR had a significant impact on ecological awareness and the intention to conserve water. These findings highlight the critical role entrepreneurs and their employees play in water conservation, as they are directly involved in the management of this vital resource. Full article

This paper examines a recent shift in Catholic moral teaching, characterized by the emergence of a ‘new moral absolutism’, in which certain acts traditionally subject to prudential judgment—such as the death penalty, ecological harm, and restrictive migration policies—are increasingly portrayed as universally and gravely wrong in our age. Simultaneously, traditional moral absolutes, especially in sexual and life ethics, have experienced cautious relativization. Drawing on the framework of Veritatis Splendor (1993), the paper critiques the approach of this new moral absolutism, arguing that it undermines the proper role of individual conscience and situational discernment while failing to provide coherent guidance on complex moral dilemmas. It links its emergence to proportionalist ethics: when traditional moral absolutes are relativized, new types of wrongs take their place. The paper proposes a return to the principles of Veritatis Splendor, advocating for a nuanced approach that preserves the constant and limited set of absolute negative norms and encourages the formation and use of conscience for all other matters. Full article

In order to highlight the unprecedented character of Enlightenment toleration theories and their decisive role in the intellectual history of modern freedoms, these theories are often depicted as principled, based on individual rights, and aimed at doctrinal pluralism. In contrast, earlier defenses of toleration are usually portrayed as pragmatic, based on reason of state, and aimed at doctrinal consensus. This article challenges the notion that Enlightenment thinkers advocated toleration primarily in the name of pluralism and individual freedom. Instead, it suggests that most of them drew the line between what should and should not be tolerated based on pragmatic considerations aimed at advancing the common interest of political communities, strengthening the state’s power over religious authority, and reuniting societies divided by theological quarrels and wars of religion. Full article