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| For stoicism, the primary experience which causes humans the most anxiety is |
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| the perception that the world is fundamentally chaotic, with no real reason, structure, or order |
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| For Theravada buddhism, the cause of the fundamental experiential problem for human beings is |
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| the mistaken belief that the individual human being has a permanent, stable “self” or identity whose needs and desires must be met in order to be happy |
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| Ying and yang are component parts of which type of conception of the ultimate? |
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| Which of the following indicates the root cause of humanity’s main problems, as understood by stoicism? |
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| Ignorance about the rational structure underlying the perceived world and a failure to conform one’s thoughts and emotions to that structure |
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| Confucianism is a form of |
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| Isis and Osiris belong to which cultural tradition? |
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| Pantheism tends to privilege |
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| Monotheism tends to privilege |
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| a Japanese Shinto sun goddess |
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| Think often on the swiftness with which things that exist and are coming into existence are swept past us and carried out of sight… all is a river in ceaseless flow… is he not senseless who in such an environmental puffs himself up, or is distracted or frets as over a trouble lasting and far reaching? |
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| Men’s nature, indeed, was created at first faultless and without any sin; but that nature of man in which every one is born from Adam, now wants the Physician, because it is not sound. All good qualities, which it still possesses… it has of the Most High God, its Creator and Maker. But the flaw, which darkens and weakens all those natural goods,… it has not contracted from its blameless Creator – but from that original sin, which it committed by free will. |
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| St. Augustine/Christianity |
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| If you lead the people by means of regulations and keep order among them by means of punishments, they will be without conscience in trying to avoid them. If you lead them by virtue (te) and keep order among them by ritual (li), they will have a conscience and will reform themselves. |
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| We act very much as if we were on a voyage. What can I do? I can choose out the helmsman, the sailors, the day, the moment. Then a storm arises. What do I care? I have fulfilled my task: another has now to act, the helmsman. Suppose even the ship goes down. What have I to do then? I do only what lies within my power, drowning if I must, without fear, not crying out or accusing heaven, for I know that what is born must needs also perish. For I am not immortal, but a man, a part of the universe as an hour is part of the day. Like the hours I must be here and like an hour pass away. What matters it then to me how I pass… for by some such means I must needs pass away. |
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| The quality of being the image of god is co-essential to man because it is one with the rationality of his nature. To be a mind is to be naturally capable of knowing and loving god. To be able to do this is one with the very nature of thinking. It is natural for man to be the image of god as to be a rational animal, that is, as to be man. (But there is also a special supernatural endowment.) The first effect of grace is, therefore, to perfect this resemblance of man to bod by divinizing his soul, his mind and consequently his whole nature. From the moment he has grace, man can love god with a love worthy of god since his love is diving in its origin. |
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| Thomas Aquinas/Christianity |
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| Most of us are inclined by nature to live a fool’s paradise, to look on the brighter side of life, and to minimize its unpleasant sides. To dwell on suffering runs normally counter to our inclinations. Usually we cover up suffering with all kinds of “emotional curtains.”… This is illustrated by the widespread use of “euphemisms” which is nothing but the avoidance of words that call up disagreeable associations… a man does not “die,” but he “passes away,” “goes to sleep.” |
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| Whence do these rules of decorum arise? From the fact that men are born with desires, and when these desires are not satisfied, men are bound to pursue their satisfaction. When the pursuit is carried on unrestrained and unlimited, there is bound to be contention. With contention comes chaos; with chaos dissolution. The ancient kings disliked this chaos and set the necessary limits by codifying rules of decorum and righteousness… it is through rites that Heaven and earth are harmonious… he who holds to the rites is never confused in the midst of multifarious change; he who deviates therefrom is lost. |
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| The world is dominated by an evil, tyrannous power of boundless destructiveness – a power moreover which is imagined not as simply human but as demonic. The tyranny of that power will become more and more outrageous, the sufferings of its victims more and more intolerable – until suddenly the hour will strike when the Saints of God are able to rise up and overthrow it. Then the Saints themselves, the chosen, holy people who hitherto have groaned under the oppressor’s heel, shall in their turn inherit dominion over the whole earth. This will be the culmination of history. |
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| future, this-worldly theodicy |
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| Social ritual transforms the individual event into a typical case, just as it transforms biography into an episode in the history of society. The individual is seen as being born, living and suffering, and eventually dying, as his ancestors have done before him and his children will do after him. As he accepts and inwardly appropriates this view of the matter he transcends his own individuality as well as the uniqueness, including the unique pain and the unique terrors, of his individual experience… he is made capable of suffering “Correctly.”… In consequence, the pain becomes more tolerable, the terror less overwhelming. |
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| All things work together for the good of those that love the lord |
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| suffering as a test/condition for soul-making |
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| And the lord said by his servants the prophet, “Because Manassah, king of Judah, has committed these abominations… and has made Judah also to sin with his idols; therefore thus says the Lord, the God of Israel, Behold, I am bringing upon Jerusalem and Judah such evil that the ears of every one who hears of it will tingle. |
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| suffering as recompense for sin |
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| One evening they collapsed with fatigue. They were four to fall asleep; they were three to rise. The father dug a grave for his wife, and the children recited the kaddish. The next day they were three to lie down; only two woke up. The father dug a grave for his older son and recited the Kaddish… At dawn the father opened his eyes and this is how he addressed god: “Master of the Universe, I know what you want – I understand what you are doing. You want despair to overwhelm me. You want me to cease beliving in you; to cease praying to You, to cease invoking Your name to glorify and sanctify it. Well, I tell you: No, no – a thousand times no! You shall not succeed! In spite of me and in spite of You, I shall shout the Kaddish, which is a song of faith, for You and against You. This song you shall not still, God of Israel. |
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| Surely We (allah) will try you with something of fear and hunger, and diminution of Good and lives and fruits, yet give thou good tidings unto the patient, who, when they are visited by an affliction, say, “Surely we belong to God, and to him we return.” |
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| Suffering as a test/condition for soul-making (qur'an) |
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| Who is this whose ignorant words cloud my design in darkness? Brace yourself and stand up like a man; I will ask questions, and you shall answer. Where were you when I laid the earth’s foundations? Tell me if you know and understand. Who settled its dimensions? Surely you should know. Who set its cornerstone place, when the morning stars sang together and all the sons of God shouted aloud?... Have you descended to the spring of the sea or walked in the unfathomable deep? Have the gates of death been revealed to you? Come, tell me this, if you know… brace yourself and stand up like a man; I will ask questions and you shall answer. Dare you deny that I am just or put me in the wrong that you may be right? |
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| there are many different gods and no single unifying power or principle (conflict) |
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| two principles or beings which order the world. The world may consist of realities distinct from the principles of beings which order |
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there is a single principle or being which orders the world. The world consists of realities distinct from the
Principle or being that orders.
(multiple realities, single ordering principle) |
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| the world (universe) is god. God is the world, the world is god. (single reality, all things in universe are this one reality) |
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| the world is god, but the world is not all god is. “aspect” of god that is not in the world |
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| religions that privelege immanence |
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| pantheism more than animism |
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| religions that privelege transcendence |
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| dualism, monotheism(wants transcendence more than immanence) |
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| all of reality is alive possessing a soul or spirit, including inanimate things like rock, gases, and liquids |
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| For Theravada Buddhism, the cause for the fundamental experiential problem for human beings is: |
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| : the mistaken belief that the individual human being has a permanent, stable self or identity whose needs and desires must be met to be happy |
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| the root cause of humanities main problems, as understood by Judaism and Christianity: |
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| the problem as experienced |
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| the cause of the experiential problem |
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| experiential problem for stoicism |
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| inability to control own destiny |
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| causal problem for stoicism |
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| ignorance of the true nature of the world |
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| know what is in our power to control; dont care about the things you can't control; reason/logos |
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| experiential problem of christianity |
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| anxiety, dissatisfaction with life |
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| causal problem of christianity |
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| the experiential problem for theravada buddhism |
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| unhappiness, sorrow, suffering |
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| causal problem for theravada buddhism |
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| belief in the "I" and "self" |
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| Isis*, Osiris, Horus(son) |
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| mother goddesses (mesapotamia) |
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| mother goddesses: Shakti Cults (India) – the eternal female |
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| uma (maternal solicitude), parvati (sexual desire and joy), kali (terror and death) |
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| example of complementary dualism |
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| confucianism (ying: girl; yang: boy) |
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| example of conflictual dualism |
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| zoaroastrianism (light/dark good/evil spirit/matter) ; Manichaeism |
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| the solution for stoicism |
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| divine reason, logos, harmony with nature |
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| solution for christianity |
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| faith in the saving meditation of jesus christ |
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| solution for theravada buddhism |
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| causal problem of confucianism |
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| Ignorance of the divine mandate/way of the ancients |
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| experiential problem of confucianism |
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| Theodicy of Mystical Participation |
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| - The individual perceives herself as part of a larger group; Sacrifice (suffering, pain, etc.) on the part of the individual for the good of the larger group |
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| direct experience/intuition of the sacred/holy/god |
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| - Suffering, pain, and evil are explained as the result of the work of the evil god/principle in the world (zoraostrianism, Manichaeism) |
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| The type of body/life each soul gets depends upon that soul’s conduct in her previous lives |
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| Monotheistic Theodicies: Suffering as recompense for Sin |
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| if your suffering its because you deserved it. you sinned. |
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| monotheistic theodicies: Suffering as a test of character or “faith” |
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| o As a test: suffering is a way for god, the individual, or a community, to test/assess whether or not an individual , or community has the expected (desired, required) character traits |
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| monotheistic theodicies: Suffering as a condition of soul-making |
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| o The suffering actually helps to make a person a better person. The suffering is necessary for improving the soul. |
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| monotheistic theodicies: theodicy of submission |
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| the mystery of god’s sovereignty ; one submits to god’s ultimacy and authority. The reason for the suffering is unknown. |
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| monotheistic theodicies: Theodicy of protest |
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one refuses to submit, or accept the suffering, one also refuses to stop believing in god;
, one protests against god in the name of god |
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| monotheistic theodicies: free will defense |
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| Free-will is considered to be valuable enough to make unmerited suffering acceptable; Suffering and evil is a by-product of free will |
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| recognize many god, but worship only one god |
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| god created the world and allows world to continue according to the laws god originally established |
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| belief that god is all-knowing |
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| the belief that god is able to do all things |
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| law of growth: evolutionary process is not chaotic, all things are goverened |
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| All human problems stem from our ignorance about the world and about what is good for human life. Rational, systematic investigation of the world is required in order to understand the world as fully as possible. Human happiness is thus dependent upon overcoming our ignorance thru systematic reflection on and investigation of ourselves and the world in which we live |
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| Individuals experience needs and desires which conflict with the needs and desires which conflict with the needs and desires of others |
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| is a fundamental understanding of the human conditions that Marx and Confucius share |
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| human beings are embedded in unnatural, corrupt or alienated social relationships |
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| “Now this, monks, is the noble truth of the cessation of pain: the cessations without a remainder of craving the abandonment, forsaking, release, non-attachment.” |
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| The five aggregates together constitute what is called the “I” or “personality” of the individual. The aggregates are not parts of pieces of the individual but phases or forms of development, something like the shape, color, and smell of a flower... There is no “stuff” or substratum as such but only manifestations energies, activities, processes… every living being, since it is a process, is described as a flux, a flowing, a stretching forth, a continuity, or, more frequently, as a combustion, a flame. There is no “substance” no “self” or “soul,” underlying the process, unifying it |
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| Of all things to which the people owe their lives the rites are the most important. If it were not for the rites, they would have no means of regulating the services paid to the spirits of Heaven and Earth; if it were not for the rites, they would have no means of distinguishing the positions of rules and subject, high and low, old and young, if it were not for the rites, they would have no means of differentiation the relations between male and female, between father and son, between elder and younger brother, and of linking far and near by the ceremony of marriage.” |
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| For pride is the beginning of all sin. And what is pride but an appetite for inordinate exaltation. Now exaltation is inordinate when the soul cuts itself off from the very Source to which it should keep close and somehow make itself and becomes an end to itself. This takes place when the soul becomes inordinately pleased with itself… and falls away from the unchangeable Good which ought to please the soul far more than the soul can please itself |
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| thirst, craving, unsatisifed longing, will to live |
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| virtue and power of moral character/charisma |
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