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O Islã e o Ocidente | Roger Scruton

O Ocidente hoje está envolto num conflito violento e dilatado contra as forças do radicalismo islâmico. Esta luta é sumamente difícil, tanto pela dedicação do nosso inimigo à sua causa, como pela enorme desconjunção cultural por que passaram Europa e América. (...)  É meu desejo, portanto, listar algumas das características-chave do nosso patrimônio ocidental, que devem ser compreendidas e defendidas no atual confronto. Cada uma delas está em contraste e, possivelmente, em conflito, com a visão islâmica tradicional da sociedade, e cada uma delas desempenhou um papel fundamental na criação do mundo moderno.

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How to Think About Secularism by Wolfhart Pannenberg | Articles

How to Think About Secularism by Wolfhart Pannenberg | Articles | Think about it | Scoop.it
Whatever is meant by secularization, few will dispute that in this century the public culture has . . . .
Adolfo Correia's insight:
Whatever is meant by secularization, few will dispute that in this century the public culture has become less religious. This is not, as some suggest, simply the result of the separation of church and state that first happened some two centuries earlier. Such separation did not then entail the alienation of culture from its religious roots. The roots of the process of secularization, resulting in the present alienation of public culture from religion, and especially from Christianity, are planted in the seventeenth century. Secularism and, more comprehensively, modernity itself have sometimes been depicted as the consequence of apostasy from the Christian faith. The distinction between the religious and the secular changed as a result of the sixteenth-century Reformation or, more precisely, as a result of the religious wars that followed the breakup of the medieval Church. When in a number of countries no religious party could successfully impose its faith upon the entire society, the unity of the social order had to be based on a foundation other than religion. Moreover, religious conflict had proved to be destructive of the social order. In the second half of the seventeenth century, therefore, thoughtful people decided that, if social peace was to be restored, religion and the controversies associated with religion would have to be bracketed. In that decision was the birth of modern secular culture. On the other hand, the dominant assumption of modernity has been that secularization will continue to pervade all aspects of social and individual behavior, with religion increasingly pushed to the margins. In the last two or three decades, however, it has become evident that secularization (or, as some prefer, progressive modernization) faces severe problems. The thoroughly secularized social order gives rise to a feeling of meaninglessness: there is a vacuum in the public square of political and cultural life, and this invites violent outbreaks of dissatisfaction. As a consequence, it is hard to predict the future of the secularist society. It depends in part on how long most people will be willing to pay the price of meaninglessness in exchange for the license to do what they want. So long as people feel sure of the comforts of affluence, they may be willing to tolerate these tensions indefinitely. On the other hand, irrational reactions are unpredictable, especially when there is a sense that the institutions of society are not legitimate. The circumstance of modern secular society is more precarious than we may want to recognize. Contrary to anxieties widely expressed a few decades ago by people of religious faith, it is now obvious that the future of religion is less precarious than the future of secularist society. Secularization is far from being an unstoppable juggernaut. The more secularization and what is called progressive modernization advance, the more they produce a need for something else that can bestow meaning upon human life. Such meaning, if it is to be effective, must be perceived as given; not given to our lives by ourselves but by some authority beyond our contrivance. The resurgence of religion and quasi-religious movements that started a few decades ago took secularist intellectuals by surprise, but it could have been predicted (and was predicted by some) as an inevitable result of secularism. What people look for in religion is a plausible alternative, or at least a complement, to life in a secularist society. Religion that is “more of the same” is not likely to be very interesting. I hasten to add that this is not an argument for dead traditionalism. The old-fashioned ways of doing things in the churches may include elements that are insufferably boring and empty of meaning. Christianity proposed as an alternative or complement to life in a secularist society must be both vibrant and plausible. Above all, it must be substantively different and propose a difference in how people live. When message and ritual are accommodated, when the offending edges are removed, people are invited to suspect that the clergy do not really believe anything so very distinctive. The plausible and persuasive presentation of Christian distinctives is not a matter of marketing. It is a matter of what the churches owe to people in our secularist societies: the proclamation of the risen Christ, the joyful evidence of new life in Christ, of life that overcomes death.
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Putin's Brain

Alexander Dugin’s Eurasianist ideology has influenced a whole generation of Russian conservatives and radicals and provided the intellectual basis for invading Ukraine. The philosophy has worked to Putin's advantage so far, but whether he can control it as he has so many others is a question that may determine his longevity in office.
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O que é a tal "democracia" que o PT tanto defende?

O que é a tal "democracia" que o PT tanto defende? | Think about it | Scoop.it
"Objetivamente, podemos ler na República de Platão três formas de governo. São dividas entre as legítimas, quando se governa para o bem geral, e as degeneradas, quando se governa apenas para si próprio. Quando apenas um tem poder, temos uma monarquia. Degenerada, torna-se uma tirania. Quando poucos têm poder, temos uma aristocracia, degenerada, torna-se uma oligarquia. Até aqui, o mundo moderno entende bem. O problema começa mais embaixo. Quando muitos têm poder, temos uma… politéia, que, degenerada, torna-se uma… democracia."
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Ten Politically Incorrect Truths About Human Nature

Ten Politically Incorrect Truths About Human Nature | Think about it | Scoop.it
Why most suicide bombers are Muslim, beautiful people have more daughters, humans are naturally polygamous, sexual harassment isn't sexist, and blonds are more attractive.
Adolfo Correia's insight:
"Why most suicide bombers are Muslim, beautiful people have more daughters, humans are naturally polygamous, sexual harassment isn't sexist, and blonds are more attractive."
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Tyranny of the Urgent

Included in the Basics for Christian Living with permission. Original by Charles E. Hummel
Have you ever wished for a thirty-hour day? Surely this extra time would relieve the tremendous pressure under which we live. Our lives leave a trail of unfinished tasks. Unanswered letters, unvisited friends, unwritten articles, and unread books haunt quiet moments when we stop to evaluate. We desperately need relief.

Adolfo Correia's insight:

Have you ever wished for a thirty-hour day? Surely this extra time would relieve the tremendous pressure under which we live. Our lives leave a trail of unfinished tasks. But would a thirty-hour day really solve the problem? Wouldn't we soon be just as frustrated as we are now with our twenty-four allotment? When we stop to evaluate, we realize that our dilemma goes deeper than shortage of time; it is basically the problem of priorities.

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A Escola de Virgínia e as falhas do governo

A Escola da Escolha Pública mostra como nem sempre (ou quase nunca) a intervenção estatal resolve a falha de mercado

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Peter Kreeft - How to Win the Culture War

Dr. Peter Kreeft, professor of philosophy at Boston College, speaks at Franciscan University of Steubenville. His talk was titled, "How to Win the Culture War: A Christian Battle Plan for a Society in Crisis."

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The Protohomosexual - Crisis Magazine

The Protohomosexual - Crisis Magazine | Think about it | Scoop.it
Why are so many straight people pro gay? Because the normalization of homosexuality is the premier achievement of heterosexual ideology. “Gay” and “straight” are not taxonomies but ideologies. They are not orientations but disorientations: whether bi-, homo-, or hetero-, hyphenated sexuality makes us lose our sense of direction toward the truly sexual, and the victims …
Adolfo Correia's insight:

The very principles and practices that aid and abet homosexual ideology only validate heterosexual ideology: cohabitation, no-fault divorce, sterile sex, the exultation of romantic love, the trite story of the couple who rebels against the world so they can ride off into the sunset together, the assumption that children are a lifestyle option, even a purchasable commodity through adoption and in vitro fertilization. Heterosexuality, I would argue, is in fact protohomosexuality.

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Contemporary Christian Philosophy: A Primer

My two posts arguing that Christian belief is reasonable brought out precisely the sorts of incredulity I expected. In return, I thought I’d introduce you to some of the work in contemporary Christian philosophy that I have found convincing. I’m inviting you to reconsider the rational status of Christian belief. So let this post be…
Adolfo Correia's insight:

Suppose someone reads many of these books and decides that Christianity is true. Is she stupid or ill-informed? Did she fail to discharge her epistemic duties? Is she simply guilty of motivated cognition and wish fulfillment? Or has she acquitted herself with a highly respectable degree of reasoning? But given this background, are you still as sure as you were that a rational person under modern conditions can’t be a Christian? All I’m asking is for you to entertain the idea that rational Christian belief is possible.

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Islamic Jihad and the Doctrine of Abrogation

Islamic Jihad and the Doctrine of Abrogation | Think about it | Scoop.it
Why the Koran and the Sword are inextricably linked.
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The Arithmetic of Active Management

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If "active" and "passive" management styles are defined in sensible ways, it must be the case that (1) before costs, the return on the average actively managed dollar will equal the return on the average passively managed dollar and (2) after costs, the return on the average actively managed dollar will be less than the return on the average passively managed dollar These assertions will hold for any time period. Moreover, they depend only on the laws of addition, subtraction, multiplication and division. Nothing else is required.
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The Sustainable Active Investing Framework: Simple, But Not Easy - Alpha Architect

The Sustainable Active Investing Framework: Simple, But Not Easy - Alpha Architect | Think about it | Scoop.it

To some, the debate of passive versus active investing is akin to Eagles vs. Cowboys or Coke vs. Pepsi. In short, once our preference for one style over the other is established is can become so overwhelming that it becomes a proven fact or incontrovertible reality in our minds.

This post is not meant to convert a passive investor into an active investor; however, we do explain why we believe active investing can sustainably beat passive strategies in the long run. Plus, we bring to bear many years of cumulative research and experience to support our arguments.

We cannot overemphasize that alpha in the market is no cakewalk. More importantly, being smart, having superior stockpicking skills, or amassing an army of PhDs to crunch data is only half of the equation. Even with those tools, you are still only one shark in a tank filled with other sharks. All sharks are smart, all sharks have a MBA or PhD from a fancy school, and all the sharks know how to analyze a company. Maintaining an edge in these shark infested waters is no small feat, and one that only a handful (e.g., we can count them in one hand) of investors has successfully accomplished.

In order too achieve sustainable success as an active investing, one needs both skill and an understanding of human psychology and market incentives (behavioral finance).

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René Girard: A revolução

O princípio encontrado por Girard pode-se resumir em um parágrafo. Todas as instituições humanas têm origem ritual, e o ritual resume-se no sacrifício. O sacrifício consiste em descarregar sobre um bode expiatório, vítima inocente e indefesa, os ódios e tensões acumulados que ameaçavam romper a unidade social. Estes ódios e tensões, por sua vez, surgem da impossibilidade de conciliar os desejos humanos. A razão desta impossibilidade reside no caráter mimético do desejo: cada homem não deseja isto ou aquilo simplesmente porque sim, porque é bonito, porque é gostoso, porque satisfaz alguma necessidade, mas sim porque é desejado também por outro ser humano, cujo prestígio cobre de encantos, aos olhos do primeiro, um objeto que em si pode ser inócuo, ruim, feio ou prejudicial. O mimetismo é o tema dominante da literatura, assim como o sacrifício do bode expiatório é o tema dominante, se não único, da mitologia universal e do complexo sistema de ritos sobre o qual se ergue, aos poucos, o edifício político e judiciário. (...) O mimetismo causa a insatisfação, a insatisfação causa os ódios, os ódios ameaçam a ordem social, a ordem social se restaura mediante o sacrifício do inocente, que então vira mais um deus no panteão do engano universal. O ciclo sacrificial só é rompido uma única vez na História, com o advento do cristianismo. Cristo proclama a inocência das vítimas, a inocuidade dos sacrifícios, a falsidade dos deuses vingativos: "Todos os que vieram antes de Mim são ladrões." Ele substitui a vingança social pelo arrependimento individual, restabelecendo o nexo racional entre os atos e as conseqüências, antes nublado pela mitologia sacrificial. Da desmistificação do sistema antigo nasce não somente a consciência moral autônoma, mas a possibilidade do conhecimento objetivo da natureza: Cristo inaugura a primeira civilização - a nossa - que sabe haver mais justiça no perdão do que na vingança, mais verdade no nexo impessoal de causas e efeitos do que na atribuição de um poder maligno àqueles que desejamos matar.
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Judaism's Sexual Revolution: Why Judaism (and then Christianity) Rejected Homosexuality - Dennis Prager

Ancient categories of sexual experience differed considerably from our own... The central distinction in sexual morality was the distinction between active and passive roles. The gender of the object.
Adolfo Correia's insight:
"When Judaism demanded that all sexual activity be channeled into marriage, it changed the world. The Torah's prohibition of non-marital sex quite simply made the creation of Western civilization possible. Societies that did not place boundaries around sexuality were stymied in their development. The subsequent dominance of the Western world can largely be attributed to the sexual revolution initiated by Judaism and later carried forward by Christianity."
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Richard Dawkins e a crise existencial do Ocidente - Senso Incomum

Richard Dawkins e a crise existencial do Ocidente - Senso Incomum | Think about it | Scoop.it
Declarações do chefe dos neo-ateus revelam não apenas a dúvida de um intelectual, mas a mais profunda questão do Ocidente no século XXI
Adolfo Correia's insight:

Nas últimas semanas, declarações públicas de Richard Dawkins a respeito do cristianismo voltaram à baila graças ao recente fenômeno da islamização da Europa através das ondas migratórias: “Eu tenho sentimentos confusos sobre o declínio do Cristianismo, na medida em que o Cristianismo pode ser um baluarte contra algo pior”. Não se trata de uma mera dúvida de Richard Dawkins: trata-se, afinal, da própria crise fundamental do Ocidente, tão fundamentado em pilares como a religião cristã, o Direito romano e a filosofia grega. O Cristianismo não se trata apenas de uma “teoria” a respeito do post mortem, mas de um código moral, de um método de organização social, de normas para a multiplicidade das possibilidades de ordenamento civil. Como organizar todas estas questões, dissociando-se do seu legado?

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O islamismo é a religião da paz? - Senso Incomum

O islamismo é a religião da paz? - Senso Incomum | Think about it | Scoop.it

Muito se discute o islamismo em comparação a outras religiões. Mas quase nunca analisando sua filosofia e visão de mundo.

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Jonathan Haidt lecture on morality

Recorded at the Center for Compassion and Altruism Research.

Adolfo Correia's insight:

Morality foundations: care/harm, fairness/cheating, loyalty/betrayal, authority/subversion, sanctity/degradation and liberty/oppression

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Robert George - Natural Law, God, and Human Dignity

http://www.faithandwork.org/gospelculture Natural law theorists believe that since all humans are made in the image of God, every person possesses irreducibl...
Adolfo Correia's insight:

Natural law theorists believe that since all humans are made in the image of God, every person possesses irreducible capacities for rationality, freedom, and moral discernment. Natural law theorists argue that these shared natural capacities can function as a common language between Christians and non-Christians as all of us try to make sense of life's most difficult questions.

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Edward Feser: Marriage and The Matrix

Edward Feser: Marriage and The Matrix | Think about it | Scoop.it
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The "same-sex marriage" advocate’s position is ultimately incoherent.  Pushed through consistently, it takes down everything, including itself.

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Global Warming: Questions That Need Distinguishing

Global Warming: Questions That Need Distinguishing | Think about it | Scoop.it
My posting of the graphic to the left indicates that I am a skeptic about global warming (GW). To be precise, I am skeptical about some, not all, of the claims made by the GW activists. See below for some...
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The Real History of the Crusades - Crisis Magazine

The Real History of the Crusades - Crisis Magazine | Think about it | Scoop.it
With the possible exception of Umberto Eco, medieval scholars are not used to getting much media attention. We tend to be a quiet lot (except during the annual bacchanalia we call the International Congress on Medieval Studies in Kalamazoo, Michigan, of all places), poring over musty chronicles and writing dull yet meticulous studies that few …
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