Douglas V. Porpora – författare

Atheism as a belief does not have to present intellectual credentials within academia. Yet to hold beliefs means giving reasons for doing so, ones which may be found wanting. Instead, atheism is the automatic default setting within the academic world.Conversely, religious belief confronts a double standard. Religious believers are not permitted to make truth claims but are instead forced to present their beliefs as part of one language game amongst many. Religious truth claims are expected to satisfy empiricist criteria of evidence but when they fail, as they must, religious belief becomes subject to the hermeneutics of suspicion.This book explores religious experience as a justifiable reason for religious belief. It uniquely demonstrates that the three pillars of critical realism - ontological intransitivity, epistemic relativity and judgemental rationality - can be applied to religion as to any other beliefs or theories.The three authors are critical realists by philosophical position. They seek to establish a level playing field between religion and secular ideas, which has not existed in the academic world for some generations, in order for reasoned debate to be conducted.

Do you believe in God? Nine out of ten Americans unhesitatingly answer yes. But for Douglas Porpora, the real questions begin where pollsters leave off. What, he asks, does religious belief actually mean in our lives? Does it shape our identities and our actions? Or, despite our professions of faith, are we morally adrift? Landscapes of the Soul paints a disturbing picture of American spiritual life. In his search for answers to his questions, Porpora interviewed clerks and executives, Jews, evangelical Christians, Buddhists, Taoists, and even followers of Bhagwan Sri Rajneesh. He asked them about God, and about what they saw as their own place in the universe. What he found was a widespread inability to articulate any grand meaning of life. We lack heroes to inspire us. We lack a sense of calling, of transcendent purpose in our existence. Many of us seem incapable of caring deeply about the suffering of others. Our society is permeated with moral indifference. Yes, we are a believing people, but God is often a distant abstraction and rarely an emotional presence in our lives. Only such an emotional connection, Porpora argues, can be the basis of a genuine moral vision. Our emotional estrangement from God and the sacred keeps us from caring about social justice, keeps us from wanting to change the world, keeps us enclosed in our own private worlds. Landscapes of the Soul is a passionate call to broaden our spiritual and moral horizons, to raise our eyes to the greater reality that unites us all.

Do you believe in God? Nine out of ten Americans unhesitatingly answer yes. But for Douglas Porpora, the real questions begin where pollsters leave off. What, he asks, does religious belief actually mean in our lives? Does it shape our identities and our actions? Or, despite our professions of faith, are we morally adrift?Landscapes of the Soul paints a disturbing picture of American spiritual life. In his search for answers to his questions, Porpora interviewed clerks and executives, Jews, evangelical Christians, Buddhists, Taoists, and even followers of Bhagwan Sri Rajneesh. He asked them about God, and about what they saw as their own place in the universe. What he found was a widespread inability to articulate any grand meaning of life. We lack heroes to inspire us. We lack a sense of calling, of transcendent purpose in our existence. Many of us seem incapable of caring deeply about the suffering of others. Our society is permeated with moral indifference. Yes, we are a believing people, but God is often a distant abstraction and rarely an emotional presence in our lives. Only such an emotional connection, Porpora argues, can be the basis of a genuine moral vision. Our emotional estrangement from God and the sacred keeps us from caring about social justice, keeps us from wanting to change the world, keeps us enclosed in our own private worlds. Landscapes of the Soul is a passionate call to broaden our spiritual and moral horizons, to raise our eyes to the greater reality that unites us all.

Do you believe in God? Nine out of ten Americans unhesitatingly answer yes. But for Douglas Porpora, the real questions begin where pollsters leave off. What, he asks, does religious belief actually mean in our lives? Does it shape our identities and our actions? Or, despite our professions of faith, are we morally adrift? Landscapes of the Soul paints a disturbing picture of American spiritual life. In his search for answers to his questions, Porpora interviewed clerks and executives, Jews, evangelical Christians, Buddhists, Taoists, and even followers of Bhagwan Sri Rajneesh. He asked them about God, and about what they saw as their own place in the universe. What he found was a widespread inability to articulate any grand meaning of life. We lack heroes to inspire us. We lack a sense of calling, of transcendent purpose in our existence. Many of us seem incapable of caring deeply about the suffering of others. Our society is permeated with moral indifference. Yes, we are a believing people, but God is often a distant abstraction and rarely an emotional presence in our lives. Only such an emotional connection, Porpora argues, can be the basis of a genuine moral vision. Our emotional estrangement from God and the sacred keeps us from caring about social justice, keeps us from wanting to change the world, keeps us enclosed in our own private worlds. Landscapes of the Soul is a passionate call to broaden our spiritual and moral horizons, to raise our eyes to the greater reality that unites us all.

We've all seen the images from Abu Ghraib: stress positions, US soldiers kneeling on the heads of prisoners, and dehumanizing pyramids formed from black-hooded bodies. We have watched officials elected to our highest offices defend enhanced interrogation in terms of efficacy and justify drone strikes in terms of retribution and deterrence. But the mainstream secular media rarely addresses the morality of these choices, leaving us to ask individually: Is this right? In this singular examination of the American discourse over war and torture, Douglas V. Porpora, Alexander Nikolaev, Julia Hagemann May, and Alexander Jenkins investigate the opinion pages of American newspapers, television commentary, and online discussion groups to offer the first empirical study of the national conversation about the 2003 invasion of Iraq and the revelations of prisoner abuse at Abu Ghraib a year later. Post-Ethical Society is not just another shot fired in the ongoing culture war between conservatives and liberals, but a pensive and ethically engaged reflection of America's feelings about itself and our actions as a nation.And while many writers and commentators have opined about our moral place in the world, the vast amount of empirical data amassed in Post-Ethical Society sets it apart - and makes its findings that much more damning.

This volume engages with post-humanist and transhumanist approaches to present an original exploration of the question of how humankind will fare in the face of artificial intelligence. With emerging technologies now widely assumed to be calling into question assumptions about human beings and their place within the world, and computational innovations of machine learning leading some to claim we are coming ever closer to the long-sought artificial general intelligence, it defends humanity with the argument that technological ‘advances’ introduced artificially into some humans do not annul their fundamental human qualities. Against the challenge presented by the possibility that advanced artificial intelligence will be fully capable of original thinking, creative self-development and moral judgement and therefore have claims to legal rights, the authors advance a form of ‘essentialism’ that justifies providing a ‘decent minimum life’ for all persons. As such, while the future of the human is in question, the authors show how dispensing with either the category itself or the underlying reality is a less plausible solution than is often assumed.

Atheism as a belief does not have to present intellectual credentials within academia. Yet to hold beliefs means giving reasons for doing so, ones which may be found wanting. Instead, atheism is the automatic default setting within the academic world.Conversely, religious belief confronts a double standard. Religious believers are not permitted to make truth claims but are instead forced to present their beliefs as part of one language game amongst many. Religious truth claims are expected to satisfy empiricist criteria of evidence but when they fail, as they must, religious belief becomes subject to the hermeneutics of suspicion.This book explores religious experience as a justifiable reason for religious belief. It uniquely demonstrates that the three pillars of critical realism - ontological intransitivity, epistemic relativity and judgemental rationality - can be applied to religion as to any other beliefs or theories.The three authors are critical realists by philosophical position. They seek to establish a level playing field between religion and secular ideas, which has not existed in the academic world for some generations, in order for reasoned debate to be conducted.

This volume engages with post-humanist and transhumanist approaches to present an original exploration of the question of how humankind will fare in the face of artificial intelligence. With emerging technologies now widely assumed to be calling into question assumptions about human beings and their place within the world, and computational innovations of machine learning leading some to claim we are coming ever closer to the long-sought artificial general intelligence, it defends humanity with the argument that technological ‘advances’ introduced artificially into some humans do not annul their fundamental human qualities. Against the challenge presented by the possibility that advanced artificial intelligence will be fully capable of original thinking, creative self-development and moral judgement and therefore have claims to legal rights, the authors advance a form of ‘essentialism’ that justifies providing a ‘decent minimum life’ for all persons. As such, while the future of the human is in question, the authors show how dispensing with either the category itself or the underlying reality is a less plausible solution than is often assumed.

This book takes the relationship between physics and sociology as its subject, focusing on the philosophical dispute between emergentism and reductionism. It argues that the mystery behind emergence disappears when we abandon the lawful understanding of causality in favor of a powers view.Adopting a critical realist perspective, it offers a completely novel approach, arguing that the mystery associated with emergence is an artifact of the Humean covering law model of causality assumed by both sides of the reductionism and emergentist debate. In this debate, both reductionists and emergentists have focused on how a single whole or composite relates to its parts and have commonly operated with an understanding of causality in terms of lawful regularities among events. As a result, emergentists have been left with a dilemma: Either admit that laws governing higher-level behavior can be explained by lower-level laws, which is reductionism, or leave the existence of the higher-level laws a mystery.The first book-length publication that addresses – and attempts to resolve – the debate over emergence and reductionism and that gives attention to emergence across the ontological levels from physics to social behavior, it will have a lively readership among critical realists. It will also be of interest to philosophers of mind, philosophers of science, social scientists, and theoretically oriented practitioners in chemistry, biology, and psychology.The Open Access version of this book, available at http://www.taylorfrancis.com, has been made available under a Creative Commons Attribution (CC BY) 4.0 license.

Critical realism is a philosophy of science that positions itself against the major alternative philosophies underlying contemporary sociology. This book offers a general critique of sociology, particularly sociology in the United States, from a critical realist perspective. It also acts as an introduction to critical realism for students and scholars of sociology. Written in a lively, accessible style, Douglas V. Porpora argues that sociology currently operates with deficient accounts of truth, culture, structure, agency, and causality that are all better served by a critical realist perspective. This approach argues against the alternative sociological perspectives, in particular the dominant positivism which privileges statistical techniques and experimental design over ethnographic and historical approaches. However, the book also compares critical realism favourably with a range of other approaches, including poststructuralism, pragmatism, interpretivism, practice theory, and relational sociology. Numerous sociological examples are included, and each chapter addresses well-known and current work in sociology.

Critical realism is a philosophy of science that positions itself against the major alternative philosophies underlying contemporary sociology. This book offers a general critique of sociology, particularly sociology in the United States, from a critical realist perspective. It also acts as an introduction to critical realism for students and scholars of sociology. Written in a lively, accessible style, Douglas V. Porpora argues that sociology currently operates with deficient accounts of truth, culture, structure, agency, and causality that are all better served by a critical realist perspective. This approach argues against the alternative sociological perspectives, in particular the dominant positivism which privileges statistical techniques and experimental design over ethnographic and historical approaches. However, the book also compares critical realism favourably with a range of other approaches, including poststructuralism, pragmatism, interpretivism, practice theory, and relational sociology. Numerous sociological examples are included, and each chapter addresses well-known and current work in sociology.

Atheism as a belief does not have to present intellectual credentials within academia. Yet to hold beliefs means giving reasons for doing so, ones which may be found wanting. Instead, atheism is the automatic default setting within the academic world.Conversely, religious belief confronts a double standard. Religious believers are not permitted to make truth claims but are instead forced to present their beliefs as part of one language game amongst many. Religious truth claims are expected to satisfy empiricist criteria of evidence but when they fail, as they must, religious belief becomes subject to the hermeneutics of suspicion.This book explores religious experience as a justifiable reason for religious belief. It uniquely demonstrates that the three pillars of critical realism - ontological intransitivity, epistemic relativity and judgemental rationality - can be applied to religion as to any other beliefs or theories.The three authors are critical realists by philosophical position. They seek to establish a level playing field between religion and secular ideas, which has not existed in the academic world for some generations, in order for reasoned debate to be conducted.

Atheism as a belief does not have to present intellectual credentials within academia. Yet to hold beliefs means giving reasons for doing so, ones which may be found wanting. Instead, atheism is the automatic default setting within the academic world.Conversely, religious belief confronts a double standard. Religious believers are not permitted to make truth claims but are instead forced to present their beliefs as part of one language game amongst many. Religious truth claims are expected to satisfy empiricist criteria of evidence but when they fail, as they must, religious belief becomes subject to the hermeneutics of suspicion.This book explores religious experience as a justifiable reason for religious belief. It uniquely demonstrates that the three pillars of critical realism - ontological intransitivity, epistemic relativity and judgemental rationality - can be applied to religion as to any other beliefs or theories.The three authors are critical realists by philosophical position. They seek to establish a level playing field between religion and secular ideas, which has not existed in the academic world for some generations, in order for reasoned debate to be conducted.

Critical realism is a philosophy of science that positions itself against the major alternative philosophies underlying contemporary sociology. This book offers a general critique of sociology, particularly sociology in the United States, from a critical realist perspective. It also acts as an introduction to critical realism for students and scholars of sociology. Written in a lively, accessible style, Douglas V. Porpora argues that sociology currently operates with deficient accounts of truth, culture, structure, agency, and causality that are all better served by a critical realist perspective. This approach argues against the alternative sociological perspectives, in particular the dominant positivism which privileges statistical techniques and experimental design over ethnographic and historical approaches. However, the book also compares critical realism favourably with a range of other approaches, including poststructuralism, pragmatism, interpretivism, practice theory, and relational sociology. Numerous sociological examples are included, and each chapter addresses well-known and current work in sociology.

Critical realism is a philosophy of science that positions itself against the major alternative philosophies underlying contemporary sociology. This book offers a general critique of sociology, particularly sociology in the United States, from a critical realist perspective. It also acts as an introduction to critical realism for students and scholars of sociology. Written in a lively, accessible style, Douglas V. Porpora argues that sociology currently operates with deficient accounts of truth, culture, structure, agency, and causality that are all better served by a critical realist perspective. This approach argues against the alternative sociological perspectives, in particular the dominant positivism which privileges statistical techniques and experimental design over ethnographic and historical approaches. However, the book also compares critical realism favourably with a range of other approaches, including poststructuralism, pragmatism, interpretivism, practice theory, and relational sociology. Numerous sociological examples are included, and each chapter addresses well-known and current work in sociology.