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05 November 2014 5:54pm
As Exmuslims, we critique Islam because there are many aspects of Islam that need to be critiqued. In particular, we seek to oppose Islam’s apostasy codes, which are oppressive and lead to persecution.
We have found it is quite difficult to get some people to listen to our stories because they fear that acknowledging these issues will contribute to a critical view towards Islam.
The idea is that particularly reactionary teachings and aspects of belief that lead to critical judgements of Islam are in and of themselves prejudiced. The resulting logic of this is that Islam should have special privileges, in as much as basic human conscience and ethical critical judgement of people living in a secular culture should not apply, or be expressed, towards Islam.
The fact that criticism exists, is the offence.
Why I don’t believe people who say they loathe Islam but not Muslims
Andrew Brown | theguardian.com, Thursday 6 November 2014
It is psychologically unnatural to claim that you hate an ideology without hating the people in whose lives it is expressed
It is a trope among people who loathe and fear Islam that their fear and loathing has nothing in common with racism because Islam is not a race, the implication being that hating Muslims is rational and wise whereas hating black people is deeply irrational and stupid.
Some people who claim that Islam is profoundly evil will also say that they bear Muslims no ill will but I don’t think they are telling the truth. It is really difficult and indeed psychologically unnatural to claim that you hate an ideology without hating the people in whose lives it is expressed. Religions, nations, and even races are all shared imaginative constructs (although nations and races have other characteristics as well) and if you really want to extirpate them, you must extirpate the people who imagine them as well.
It’s Official: Religion Doesn’t Make You More Moral
TECH + HEALTH 09.23.14
A recent study comparing views on morality of religious and non-religious people found something surprising: Religion doesn’t make our everyday lives more moral.
Suppose you actually do have an angel over your shoulder telling you the right thing to do. That angel probably wouldn’t tell you anything you didn’t already know. A recent study in Science aimed at uncovering how we experience morality in our everyday lives suggests that religious people are no more moral—or immoral—than non-religious people. Whether or not we believe that divine precepts give us guidance, our behavior is remarkably similar.
Free your mind – but are there ideas we shouldn’t contemplate?
15 September 2014| Matthew Beard
You’re a free thinker – congratulations – but does that mean you can, and should, approach everything with an open mind? Let me try to convince you you shouldn’t.
I do not want to argue with him: he shows a corrupt mind.
So remarked Elizabeth Anscombe (1919-2001), a giant of 20th century moral philosophy. She was referring to the kind of person who is open to being convinced of something that is intrinsically unjust, such as a court judicially punishing an innocent man.
We don’t need no (moral) education? Five things you should learn about ethics
8 September 2014 | Patrick Stokes | Lecturer in Philosophy at Deakin University
The human animal takes a remarkably long time to reach maturity. And we cram a lot of learning into that time, as well we should: the list of things we need to know by the time we hit adulthood in order to thrive – personally, economically, socially, politically – is enormous.
But what about ethical thriving? Do we need to be taught moral philosophy alongside the three Rs?
Happy days: virtue isn’t just for sanctimonious do-gooders
4 September 2014 | Laura D’Olimpio
When we think of morally upright, virtuous citizens, do we imagine boring do-gooders? Is the idea of being virtuous out-dated and old-fashioned? Or is “being virtuous” still something we should aspire to in our contemporary society?
Prior to the notion of one Omni-God, Ancient Greek philosopher Aristotle (384-322 BCE) claimed that being virtuous was rational and good for everyone. The father of Virtue Ethics, Aristotle’s starting point wasn’t based on reward in another life or on categorical rules, but on what makes us essentially human.
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