If this was an essay on English grammar, alliteration would be the culpable culprit.
The empiricist’s notions of ‘knowledge’ --i.e. what can be known and how—and by whom, or rather, from what perspective/view/vantage— veer away from metaphorical language as aversions either from logic or rational observation within space and time; any argument based outside the data is therefore absent relevant meaning.
It would seem that many atheistic notions prevalent in general western industrialized societies, while rarely comprising any orthodox, organized or consistent set of rules, are nonetheless increasingly pervading the culture, and in some respects, are perceived as normative. As an example, even among otherwise ‘religious’ members of many denominations of faith, prohibitions relating to pre-marital sex are consistently ignored as irrelevant. The rationalizations run the gamut from angst with institutional disagreements about what is or is not the authority of the rule makers in various matters, or –in the instance of Catholics—with the absurdity of celibate clergy imposing their too narrow cultural bias on an aspect of the world they seem to understand less and less.
Ergo, within the panoply of atheism, the prevalence of “arguing atheism” as an operant, if insidious, mode requires a theism that supersedes empiricism. Challenging the empiricism of Hume, though clearly a basis for the so many Enlightenment arguments does not go far enough to address the contemporary problem, but rather should be secondary to theistic approaches that go beyond arguing 18th century issues but which speak to a theism confronting the morphed arguments (of the Enlightenment) relevant to the 21st...
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... individually have little effect, such as a CO² molecule, are often greatly effective in large numbers, as with regard to air pollution. The relativity theory, that is descriptive of sub-atomic particles, is applicable to planetary systems and social groups.
Process thought, then, offers a vision of hope. It is a relational rather than mechanistic cosmology thereby providing a concept of God and a relevant schema to address the ills of the world and its inhabitants, i.e. matters of social, political, economic, and ecological justice. It is an essential attribute of God to be fully involved in and affected by temporal processes. This is in contrast to the unchanging immutable static being God unaffected by temporal processes,
i.e. the God argued against by anti-religionists from the Enlightenment to contemporary persons claiming to be spiritual but not religious.
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