A Philosopher Looks at the Religious Life

Hume

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Philosophers have not always looked kindly on the religious life, particularly when understood as a vowed ascetic way of life of the sort undertaken by priests, monks, and nuns, who profess vows of poverty, celibacy, and obedience. One thinks of Hume’s remarks about the uselessness of “the monkish virtues” or Nietzsche’s criticisms of “the ascetic priest” as embodying an unhealthy, life-denying will-to-power.

It is refreshing, therefore, to find a philosopher defending the religious life, as Zena Hitz does in her new book.

 
Philosophers have not always looked kindly on the religious life, particularly when understood as a vowed ascetic way of life of the sort undertaken by priests, monks, and nuns, who profess vows of poverty, celibacy, and obedience. One thinks of Hume’s remarks about the uselessness of “the monkish virtues” or Nietzsche’s criticisms of “the ascetic priest” as embodying an unhealthy, life-denying will-to-power.

It is refreshing, therefore, to find a philosopher defending the religious life, as Zena Hitz does in her new book.


Interesting.

Religion is for dumb people.

Religion makes people dumb.
 
Philosophers have not always looked kindly on the religious life, particularly when understood as a vowed ascetic way of life of the sort undertaken by priests, monks, and nuns, who profess vows of poverty, celibacy, and obedience. One thinks of Hume’s remarks about the uselessness of “the monkish virtues” or Nietzsche’s criticisms of “the ascetic priest” as embodying an unhealthy, life-denying will-to-power.

It is refreshing, therefore, to find a philosopher defending the religious life, as Zena Hitz does in her new book.

Nietzsche ended up talking to his horse! As far as I know, the horse was nondenominational
 
Philosophers have not always looked kindly on the religious life, particularly when understood as a vowed ascetic way of life of the sort undertaken by priests, monks, and nuns, who profess vows of poverty, celibacy, and obedience. One thinks of Hume’s remarks about the uselessness of “the monkish virtues” or Nietzsche’s criticisms of “the ascetic priest” as embodying an unhealthy, life-denying will-to-power.

It is refreshing, therefore, to find a philosopher defending the religious life, as Zena Hitz does in her new book.

I liked the example given of Father Zoisima and Aloysha Karamazov as a Hegelian synthesis between Christian asceticism and Christian humanism.
 
I liked the example given of Father Zoisima and Aloysha Karamazov as a Hegelian synthesis between Christian asceticism and Christian humanism.
Well, may not be the place. But Hegel never talked about synthesis in that way. The dialectical process is not a conscious bringing together of opposites. Fichte invented the terms which Hegel never used.
 
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