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Filosofia Theoretica: Journal of African Philosophy, Culture and Religions
Evil, Death, and Some African Conceptions of GodThe age-old philosophical problem of evil, especially prominent in Western philosophy, as resulting from the intellectual irreconcilability of some appellations of God with the presence of evil – indeed, of myriads of evil – in the world, has been debated upon by many African religious scholars; particularly, philosophers. These include John Mbiti, Kwasi Wiredu, Kwame Gyekye, E. B. Idowu and E.O. Oduwole. While the debate has often been about the existence or not of the problem of evil in African theology, not much philosophical discussion has taken place regarding death and its implications for African conception(s) of God. This paper attempts to contribute to the discussion of those implications. It explores the evilness of death, as exemplified in the African notion of “evil death,” and argues that the phenomenon of death presents itself in complex but interesting ways that do not philosophically ground its characterization as evil. Therefore, the problem of evil would not ...
Journal of Academic Perspectives
Is There Morality Beyond Good and Evil? A Study of Meta-Ethical Concepts in Brazilian Amerindian languages Suruwahá and Kaingang2019 •
Every language in the world manifests a particular way to conceptualize the world through its semantic and syntactic structures. Words embody concepts and organize them in distinct ways, creating meaning schemas, correspondences, and constraints that are translated to the life of the speakers in their daily quest to function socially. In Western languages, the notion of Good and Evil is presented through two opposing nouns. They are both abstract nouns which infer a binary system with opposing semantic fields. This lexical phenomenon reflects a particular mythological view, the Indo-European, of two gods of similar power, a Good and an Evil god. This paper will propose a discussion of ethics anchored in languages outside of the Proto-Indo-European spectrum. Could we see beyond the spiritual war between Good and Evil using the conceptual paradigm reflected in languages that don’t share the same dualistic heritage? Could "non-philosophical" indigenous languages illuminate the discussion? Can indigenous languages and mythologies contribute to the philosophical discussion? I will explore Reale’s discussion on the difference between mythology and philosophy and Radin’s exposé of indigenous philosophy to make a case for the validity of philosophical investigation using indigenous languages, bringing into the discussion a few notions postulated by Amerindian Perspectivism. Then dialoguing with a few different moral perspectives, I will bring an analysis of two Brazilian languages, Kaingang, and Suruwahá and demonstrate how we can use a non-binary paradigm to dialogue about how Good and Evil is expressed in these two languages. I will discuss the nuances of these two ethical systems using the lexical entries that are translated as “good” and other virtues, and some of their mythological perspectives.
"BRAZIL ABOVE ALL, GOD ABOVE ALL": POLITICAL DISCURSIVE FORMULAS AND HATE SPEECH IN CONTEMPORARY BRAZIL (Atena Editora)
"BRAZIL ABOVE ALL, GOD ABOVE ALL": POLITICAL DISCURSIVE FORMULAS AND HATE SPEECH IN CONTEMPORARY BRAZIL (Atena Editora)2022 •
In the present text, we will quickly resume the cognitive, interdiscursive and transdiscursive aspects, as developed in Morais (2018; 2019), to reflect on the slogan of the presidential campaign and the elected Federal Government of Jair Bolsonaro, namely: Brazil above all, God above all. To this end, we structure the present text as follows: in the first section, we will briefly discuss the relationship between nation and religion based on Anderson (2008); in the second, we define the concept of hate speech from the Agency for Fundamental Rights of the European Union (FRA, 2019), the European Commission against Racism and Intolerance (ECRI, 2019) and Lakoff (2017); in the third, we make use of the contributions of Krieg-Planque (2010) regarding the concept of discursive formula to analyze the slogans in question. Anossover, this crystallized expression condenses a political project focused on a fundamentalist reading – in the dogmatic sense – of the concepts of nation and God in the country, reorganizing militarist and liberal thoughts.
This paper explores the Intersubjective relation between a person and God and how such a relationship affects interpersonal relationships in the African context. It is indeed a good resource material for anyone who would want to know why an African considers human relationships as sacred.
2014 •
Mission Studies 38
Racism and Religious Intolerance: A Critical Analysis of the Coloniality of Brazilian Christianity2021 •
This is an open access article distributed under the terms of the CC BY 4.0 license.
Radical Philosophy
'Brazil above everything, God above all'2021 •
What are the new elements regarding the relationship between religion and politics in Brazil? Is there a greater coordination between conservative movements in Brazilian politics and, at the same time, a deepening of interaction between Christian political forces? Current Brazilian public debate mostly addresses the influence of evangelicals in politics, but we ought to remember they were neither the first to go into politics, nor are they the only religious group present in the legislative, executive, or judiciary branches. A proper discussion of this issue demands that we understand the characteristics of the different religious groups in Brazilian society and politics today – their profile, composition, demands, presence and territorial expansion – and consider the religion-politics relationship, in Brazil as elsewhere, in greater historical depth.
In this paper I shall address the doctrine of God. This doctrine fits to be described at its best as God's job description, capturing both who God is and what God does. In Luke 4: 16-20 we have a clear directive on who God is and what God does. Jesus announces the five purposes for which God has sent him to preach good news to the poor; to proclaim freedom for the prisoners; recovery of sight for the blind; to release the oppressed; to proclaim the year of the Lord's favour (4:18-19). Simultaneously we shall be preoccupied with the theological issue known as Theodicy. The term, Theodicy, is a term from the Greek words Theos (God) and dike (justice). A theodicy is an attempt to justify or defend God in the face of evil and suffering. More precisely, when evil and suffering happen to us as believers in God who is responsible. Better how does God's justice relate to evil and suffering here on earth and among us as human beings? All of us struggle at one time or another in life with why evil and suffering happen to someone, either ourselves, our family, our friends, our nation, or perhaps some particularly disturbing instance in the history, for example in Namibian history the evils of German colonialism, the genocide of 1904 to 1908 committed by Germany on the soil of Namibia, the apartheid system under South African, or today, among others the evil of gender-based violence and raped. To borrow from Jürgen Moltmann's The Crucified God, our attempt shall be to relate to our understanding of the Revealed God, the cross of Christ, and suffering-both human and divine. Moltmann focuses on the issue of God's suffering in Christ crucified. The cross of Christ represents not only Jesus's suffering and death but also God's identification with the suffering of the world. According to Moltmann, God and suffering are no longer contradictions. Moltmann challenges the idea of God's impassibility, one inherited by Christian theology. Moltmann's view of the apathetic God of traditional theism as inadequate leads him to conclude that people can now open themselves to God's pathos (suffering) and sympatheia (compassion) as well as that God is capable of suffering and sympathizing with those who suffer.
When translating the name of God, the reader becomes thrown inexorably into a thick and inescapable tangle, a veritable “gnommero” (literally, an unsettling jumble, according to the dense and coloured expression of Carlo Emilio Gadda’s linguistic artistry). In a certain sense, the outcome is prejudiced both by the very definition and wording of the subject, to the extent that any unbiased, objective claim may be irreparably nullified. As such, this paper deals with a typical hermeneutic tangle, whose absolute solution clearly does not exist. Exodus 3:14, the focus of this paper, has been the object of extensive studies over the last two-thousand years, thus returning to it may seem a little pedantic. I have already done various studies on the subject in the past, one of which featured in the IV Incontranto Nazionale di Traduzione in Brazil, which took place at the University of São Paulo in 1990, entitled “Acerca do problema da tradução do Nome de Deus”. It provided yet another variation to the theme, even if the dimensions of the presented text came to only, at most, a quarter of its actual length (fortunately for the reader). The extensive notes to Erri de Luca’s own Italian translation from Hebrew of Esodi/Nomi (Milan: Feltrinelli, 1994) reinforces my own reasoning, which is a little rough, amateur and somewhat playful.
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