Showing papers on "Supreme Being published in 1974"
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01 Jan 1974
TL;DR: In this paper, George H Smith examines, dissects, and refutes the myriad "proofs" offered by theists -the defenses of sophisticated, professional theologians, as well as the average religious layman.
Abstract: With this intriguing introduction, George H Smith sets out to demolish what he considers the most widespread and destructive of all the myths devised by man - the concept of a supreme being. With painstaking scholarship and rigorous arguments, Mr. Smith examines, dissects, and refutes the myriad "proofs" offered by theists - the defenses of sophisticated, professional theologians, as well as the average religious layman. He explores the historical and psychological havoc wrought by religion in general - and concludes that religious belief cannot have any place in the life of modern, rational man.
52 citations
TL;DR: In the Igala religion, a number of different spirits whose mutual interrelationship is not very clear are identified and ranked in terms of their order of magnitude or degrees of power as mentioned in this paper.
Abstract: At the level of belief Igala religion is rather unsystematic and comprises belief in a number of different spirits whose mutual interrelationship is not very clear. A Western observer would tend to rank the various spirits in terms of their order of magnitude or degrees of power. At the top of the hierarchy would come Ojọ, the supreme being and creator. Another spirit with wide powers in Igala belief is Anẹ, the spirit of the earth. Then there are various oracle spirits known generically as ẹbọ, with the function of giving protection against witchcraft. Their congregation may be large or small according to the success of the spirit in unmasking witches by striking them with illness and making them confess to their wrongdoing. Operating within a more restricted range are the ancestor spirits who are the guardians of well-being in particular clans, lineages, or lineage segments. Within the complex of ancestor worship falls the dyadic relationship between an individual and his personal ọjọ or guardian spirit. The guardian has responsibility for the destiny of its ward. Finally there are fetishes, ode, which are made and worshipped by individuals, and which are believed to ensure success in daily life by affording protection against the misfortunes that witchcraft and sorcery can bring.
2 citations
01 Jan 1974
TL;DR: The centrality of the concept of personality in Temple's philosophy is particularly apparent in the use he makes of personality as a metaphysical principle of explanation as mentioned in this paper, and the justification for using purpose as the only adequate explanatory principle.
Abstract: The centrality of the concept of personality in Temple’s philosophy is particularly apparent in the use he makes of personality as a metaphysical principle of explanation. Two points need to be evaluated in Temple’s analysis: (1) the justification for using purpose as the only adequate explanatory principle; (2) the adequacy of Temple’s approach in arriving at the nature of the Supreme Being whose purpose is held to explain the universe.