I came across a website today that may be of interest to some members here:

 

God for Atheists

 

The site includes a link to our forum and lists some of the following thinkers as its influences:  Habermas, Charles Taylor, Rorty,Hans Joas, Jose Casanova, William James, John Dewey, Kierkegaard, Spinoza, and Wittgenstein.

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Alleluia! Glory be unto ______ (God/dess of choice).

This reminds me of our prior discussion of God as immanent, created prosthesis. Recall:

Betcher, quoting Bruns: "God does not generate love in us, but rather, our loving generates God" (72). Which is consistent with God as a conceptual prosthesis, one generated by our embodiment and connected to the abstract universal principle. But a principle that is not a source from some ideal universal that works its way down into embodiment. Which is what I was talking about in my last post. This is how we can have a universal that is not transcendent but transcendental.

Spirit as prosthesis is specifically used as a metaphor, one embodied in the artifact of a 'crutch.' I prefer the more general metaphor of 'tool' though, as this expands our embodied, embedded and enactive interactions with/in the contexts and hyperobjects in which we participate. In this sense then concepts are indeed useful, expanding tools as long as we keep the transcendental deduction's origin down below* instead of up above. Or as Betcher says, "openness to the intercorporeal field" (72).

* They got one thing in common, the fire down below.

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What paths lie ahead for religion and spirituality in the 21st Century? How might the insights of modernity and post-modernity impact and inform humanity's ancient wisdom traditions? How are we to enact, together, new spiritual visions – independently, or within our respective traditions – that can respond adequately to the challenges of our times?

This group is for anyone interested in exploring these questions and tracing out the horizons of an integral post-metaphysical spirituality.

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