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- Klasson Sundin, Maria, 1961-
(författare)
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Barnets religionsfrihet – en villkorad rättighet? : En filosofisk undersökning utifrån FN:s barnkonvention
- 2016
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Doktorsavhandling (övrigt vetenskapligt/konstnärligt)abstract
- This dissertation uses philosophical tools to examine the child’s right to freedom of religion within the context of the United Nations Convention on the Rights of the Child (CRC) and other international human rights instruments.Article 14 of the CRC establishes the right of the child to freedom of thought, conscience and religion. It also establishes the right of the child's parents to guide and support the child in its exercise of the right to freedom of religion, while adjusting this support according to the child's evolving capacities. The emphasis of the study is on how to understand the child as, on the one hand, agent and subject in the exercise of this right and, on the other, dependent on parental support and guidance. For this purpose, the theoretical underpinnings of the child’s right to freedom of religion are examined with a particular focus on the conceptualization of this right in relation to children. With the text of the CRC as a starting point, different theories on rights, autonomy and religion are analyzed in order to find those compatible with both aspects of Article 14: the child as agent and the child as dependent. Theories that demand fully developed cognitive abilities in order to be a moral agent and a rights holder are rejected, as are theories in which the parents are the sole decision-makers on the basis of their own view of what is in the child's interests. In the same way, conceptions of religion in purely cognitive terms, or not taking into account dimensions of practice and observance accessible to children, are rejected.The conclusion drawn from the analysis is that relational conceptualizations of rights and autonomy and multi-dimensional conceptualizations of religion are best served to include both aspects of the child's right to freedom of religion. In viewing all humans, adults and children alike, as both active agents and vulnerably dependent on others, these conceptualizations challenge traditional views on rights and autonomy, and modern views of religion. In the final chapter, aspects of these relational conceptions are put together into a relational, mutuality-oriented model of the child's right to freedom of religion.
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| 2. |
- Knutsson Bråkenhielm, Lotta, 1954-
(författare)
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Religion – evolutionens missfoster eller kärleksbarn? : Kognitionsvetenskaplig religionsforskning och dess relevans för religiösa trosföreställningars rationalitet
- 2016
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Doktorsavhandling (övrigt vetenskapligt/konstnärligt)abstract
- This thesis is on Cognitive Science of Religion (CSR) and its relevance for the rationality of religious beliefs. An epistemical model for rationality is developed according to which: a person (or group of persons) is rational to hold a certain belief a) if this belief can be assumed to have been generated by one or more reliable cognitive mechanisms, b) applies whether or not she is aware of what these mechanisms are, but c) only as long as it does not exist or arise some reasons (defeaters) to question the belief; if they occur, she must d) reflect on it and find other reasons or grounds to hold the belief in question. Two different positions are examined, namely: 1) negative relevance: the findings and theories in CSR undermines the rationality of religious beliefs; 2) positive relevance: religious beliefs need not be irrational in the light of CSR, in fact CSR may actually support the rationality of religious beliefs. Two lines of argument can be distinguished among those who argue for a negative relevance: a) the natural explanations that are provided by CSR are preferable; and b) religious beliefs are irrational because they are caused by unreliable cognitive mechanisms. Among those who argue for positive relevance two arguments can be distinguised: a) religious beliefs seem to come naturally to humans and therefore are probably true; and b) CSR confirms empirically that we are equipped with a "divine mechanism" that there are reasons to believe is reliable. The conclusions are: CSR has negative relevance to beliefs in "finite supernatural agency", but not for the faith of "infinite supernatural agency". First, the first type of beliefs is easier to explain by being generated by unreliable cognitive mechanisms; secondly they are difficult to integrate with what we otherwise know about the world. A category that falls outside the scope of CSR and thus not even potentially can be affected, is beliefs in "supernatural non-agency".
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| 3. |
- Bornemark, Jonna, 1973-, et al.
(författare)
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Negotiating evil : an introduction
- 2017
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Ingår i: International Journal of Philosophy and Theology. - : Routledge. - 2169-2327 .- 2169-2335. ; 78:4-5, s. 329-333
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Tidskriftsartikel (övrigt vetenskapligt/konstnärligt)abstract
- Evil strikes directly at what we care most deeply about, and attempts to control, predict and even eliminate it often generate new and unforeseen evils. Hence, it is no surprise that philosophers and theologians keep returning to the topic. The following special issue springs from the 21st conference of the European Society for Philosophy of Religion held in Uppsala, Sweden, August 2016.
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| 4. |
- Jonbäck, Francis, 1984-
(författare)
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The God who Seeks but Seems to Hide
- 2016
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Doktorsavhandling (övrigt vetenskapligt/konstnärligt)abstract
- The purpose of this study is to reconstruct and evaluate two types of responses to an evidential argument from divine hiding, namely the ‘value agnostic’ response and the ‘theodicy’ response. In the study, the term ‘divine hiding’ refers to the experience of all those who find themselves having inconclusive evidence for the existence of God.According to the argument in focus, the fact that there is divine hiding that does not seem to be necessary for any particular greater good, or to avoid a worse evil, makes it improbable that God exists.In accordance with the value agnostic response, it is argued that it would not be surprising if divine hiding were necessary to realise greater goods or to avoid worse evils that are beyond our ken. In which case the goods or avoidance of evils in question could figure in a reason God might have for hiding. It is concluded that the value agnostic response is successful.The theodicy response states that divine hiding is probably necessary to realise greater goods or to avoid worse evils that are within our ken. It is argued that it would not be surprising if the realisation of the goods or avoidance of evils in question would in turn be sufficient for the realisation of worse evils that are beyond our ken. In which case the goods and avoidance of evils referred to in the theodicy response could not figure in a reason God might have for hiding. It is concluded that the theodicy response is a failureFinally, some further problems and prospects on which the study sheds light are discussed. In particular, it is argued that – although believers do not seem to have an evidential problem with believing in a God who seems to hide there might be an existential or practical problem, in particular for non-believers, when seeking a God who seems to hide.
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| 5. |
- Malm Lindberg, Ingrid
(författare)
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The multifaceted role of imagination in science and religion : A critical examination of its epistemic, creative and meaning-making functions
- 2021
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Doktorsavhandling (övrigt vetenskapligt/konstnärligt)abstract
- The main purpose of this dissertation is to examine critically and discuss the role of imagination in science and religion, with particular emphasis on its possible epistemic, creative, and meaning-making functions. In order to answer my research questions, I apply theories and concepts from contemporary philosophy of mind on scientific and religious practices. This framework allows me to explore the mental state of imagination, not as an isolated phenomenon but, rather, as one of many mental states that co-exist and interplay in our cogntive architecture.Based on the philosophical discourse of philosophy of mind, four types of imagination are indentified and conceptualized: sensory, propositional, experiential, and creative imagination. These categories are then employed on five phenomena that can be found in scientific and religious environments: metaphors, models, thought experiments, aspect perception, and - in the religious case - rituals.In relation to the concept of religious "seeing" I consider how imaginings may influence visionary experiences and visualization, and compare these phenomena with cases of scientific visualization and eureka experiences. In regard to scientific and religious models, a distinction is made between, on the one hand, two notions of truth and, on the other hand, truth-independent meaning-making. In light of these categories, I differentiate between, and critically discuss, the use of imagination in doxastic, non-doxastic and fictionalist accounts. In light of this investigation, I formulate and defend the position of interactivism, which acknowledges a constant interplay between different attitudes and mental states. In my examination of rituals and scientific and religious thought experiments, special attention is given to the mental capacity to recreate the experiences that are entailed in an imagined scenario.At the end of the investigation, I consider the possible impact that my study might have on how we view science and religion as well as the dialogue bewteen these two fields.
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| 7. |
- Stenmark, Mikael, 1962-, et al.
(författare)
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Förnuft och religion : filosofiska undersökningar
- 2021
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Bok (övrigt vetenskapligt/konstnärligt)abstract
- Människor har under alla tider funderat över livet, kärleken, lidandet, Gud, varifrån vi kommer och vad som kommer att hända när vi dör. Religionsfilosofins syfte är att både förstå och kritiskt och konstruktivt granska människors föreställningar om, svar på och förhållningssätt till dessa tillvarons grundläggande frågor. Vad menar exempelvis människor när de säger att Gud finns eller att naturen är allt som finns, att livet är meningsfullt eller att det är absurt, att vi har en fri vilja eller att våra handlingar är förutbestämda och att det finns en objektiv moral eller att gott och ont egentligen inte existerar? Och finns det några goda skäl att tro att verkligheten är så beskaffad? Denna bok ger en introduktion till det filosofiska utforskandet av de olika religiösa och sekulära livsåskådningar som vuxit fram ur brottningen med dessa människolivets stora frågor – till exempel kristendom, islam, scientism och sekulär humanism.
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| 8. |
- Sörhuus, Mikael
(författare)
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En känsla för det heliga : En undersökning av den samtida emotionsforskningens möjliga bidrag till religionsfilosofin
- 2020
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Doktorsavhandling (övrigt vetenskapligt/konstnärligt)abstract
- In this thesis I examine the possibility of critically using material from contemporary emotion theory to develop a fruitful model for understanding the potential epistemic relevance of emotions in religious contexts. The relevance of this thesis is mainly twofold: since religion is an emotional phenomenon, the possible normative epistemic role of emotions needs to be examined. This is a question for the philosophy of religion, but not one that has been much explored. Contemporary emotion research provides promising tools for such an examination, but these tools have only been utilized to a minor degree in the field.In chapter 1, the preliminaries for my inquiry is articulated. In chapters 2 and 3, I evaluate psychophysiological, psychological and philosophical emotion research and find that the philosophical reasons and the empirical evidence speak in favor of a perceptual theory of emotion. In chapter 4, I examine how emotions, being perceptions, are of epistemic relevance. Focusing on a metaphysical discourse I come to the conclusion that emotions are of strong epistemic relevance. In chapter 5, I examine the possibility of giving emotions, being perceptions that are of strong epistemic relevance, an epistemological framework. For this I use the pragmatic philosophy of John Dewey and conceive of emotions as habits, or part of habits, which are indispensable for certain human inquiries and knowings.In chapter 6 I turn to religion. I conceptualize religion as lived, and epistemic in that it offers certain goods that agents, being participants in religious spheres of practice, can utilize to deal with existential problems, inter alia, situations involving transcendence. My conclusion is that emotions, given the kind of problems that religious goods can help agents to handle, enable agents to examine the utility of such goods and implement them in their lives. Since this is an epistemic process, and these goods are utilized in many different spheres of practice, I choose to speak of emotions as enabling and justifying religious ways of life. In the end, emotions are about living and hence philosophical work about religious emotions becomes philosophical work about religious practice.
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| 12. |
- Zackariasson, Ulf, Docent, 1970-
(författare)
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Introduction: : Engaging Relativism and Post-Truth
- 2018
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Ingår i: Relativism and Post-Truth in Contemporary Society. - : Palgrave Macmillan. - 9783319965581 - 9783319965598 ; , s. 1-17
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Bokkapitel (refereegranskat)
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| 13. |
- Zackariasson, Ulf, Docent, 1970-
(författare)
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Pragmatic Philosophy of Religion : Melioristic Case Studies
- 2022
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Bok (refereegranskat)abstract
- In Pragmatic Philosophy of Religion: Melioristic Case Studies, Ulf Zackariasson argues for the fruitfulness of pragmatic philosophy of religion by bringing it to bear on a number of classical topics within the contemporary philosophy of religion. Zackariasson first outlines a version of pragmatic philosophy of religion that takes the pragmatic insistence on the primacy of practice to heart. Here, he shows that religious traditions and their secular counterparts transmit a number of paradigmatic responses that adherents can draw on in their encounters with human life’s existential contingencies. He further discusses the upshot of this approach for how we think of miracles, religious diversity, and what it is to be religiously mistaken. In each case, Zackariasson shows that a pragmatic approach offers important novel perspectives and insights that contemporary (primarily analytic) philosophy of religion tends to neglect. By relating to debates and well-known positions within the contemporary philosophy of religion, he also makes these novel perspectives and insights concrete for those who are not already committed pragmatists. The case studies thus serve as invitations to constructive dialogue within an increasingly pluralistic philosophy of religion.
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| 15. |
- Zackariasson, Ulf, Docent, 1970-
(författare)
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Pragmatism and the Origins of Religion
- 2018
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Ingår i: The Origins of Religion. - Helsingfors : Luther-Agricola Society. - 9789527259030 ; , s. 36-46
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Bokkapitel (refereegranskat)
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| 16. |
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