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The Morman hypothetical

My own damn self, whenever I see a post that is prefaced by "LOL," I immediately suspect that what follows will be a religious or quasi-religious recital of some article of faith held by that poster.
 
This should be sufficient.

https://faculty.ircc.cc.fl.us/faculty/jlett/Article on Religion.htm

Specifically,

In Religion in Human Life, Edward Norbeck (1974:6) observes that “religion is characteristically seen by anthropologists as a distinctive symbolic expression of human life that interprets man himself and his universe, providing motives for human action, and also a group of associated acts which have survival value for the human species.” Various formulations could be subsumed under that general description, such as Lessa and Vogt’s (1972:1) notion that “religion may be described as a system of beliefs and practices directed toward the ‘ultimate concern’ of a society,” or Geertz’s (1973:90) concept of religion as “a system of symbols” that integrates a culture's world view and ethos. Those definitions, however, could logically embrace existentialism, communism, secular humanism, or other philosophies which most anthropologists would be reluctant to call religion. How then is religion distinguished from comparable sets of beliefs and behaviors that fulfill similar functions?

As Norbeck (1974:6) explains, “the distinguishing trait commonly used is supernaturalism, ideas and acts centered on views of supernatural power.” The concept of the supernatural has been firmly tied to the anthropological definition of religion since the origins of the discipline. Edward Tylor (1958:8), for example, argued that “it seems best...to claim, as a minimum definition of Religion, the belief in Spiritual Beings.” Frazer (1963:58) maintained that “religion involves, first, a belief in superhuman beings who rule the world, and, second, an attempt to win their favour.” Malinowski (1954:17) observed that sacred “acts and observances are always associated with beliefs in supernatural forces, especially those of magic, or with ideas about beings, spirits, ghosts, dead ancestors, or gods.” The concept of the supernatural continues to dominate anthropological conceptions of religion today. Marvin Harris (1989:399), for example, declares that “the basis of all that is distinctly religious in human thought is animism, the belief that humans share the world with a population of extraordinary, extracorporeal, and mostly invisible beings.”

The author, however, disputes the use of the word "supernatural" and argues to replace it with "paranormal." In my view, it's splitting hairs, but the notion remains the same.
 
This should be sufficient.

https://faculty.ircc.cc.fl.us/faculty/jlett/Article on Religion.htm

Specifically,



The author, however, disputes the use of the word "supernatural" and argues to replace it with "paranormal." In my view, it's splitting hairs, but the notion remains the same.

Sufficient? For who, exactly? Academic anthropologists, ya mean? This here is a basketball message board, know what I'm sayin?

Either way, since when is one guy's explication of his thesis "sufficient?" Wouldn't three guys (such as Lessa, Vogt, and Geetz) carry more weight than one, if that's the way such things are decided?

"Those definitions, however, could logically embrace existentialism, communism, secular humanism, or other philosophies..."
 
"which most anthropologists would be reluctant to call religion."

Finish the quote.

Sufficient to explain where I come from when discussing religion. What you cropped in your reply quote is explained in the rest of the link, reduced down to irrational beliefs in paranormal (closer to common definition of "supernatural" than common definition of "paranormal"). Atheism is NOT irrational, nor is there belief in the paranormal, thus is not religion.
 
Actually, the author you cite simply says:

"Irrationality is thus the defining element in religion. Religion and science are not at odds because religion wants to be "supernatural" while science wants to be "empirical;" instead, religion and science are at odds because religion wants to be irrational (relying ultimately upon beliefs that are either nonfalsifiable or falsified)...I am aware that many anthropologists are likely to react negatively to the pejorative connotations of the word “irrational.” The term, however, is simply descriptive and therefore entirely appropriate. It is unarguably irrational to maintain a belief in an allegedly propositional claim when that claim is either propositionally meaningless or has been decisively repudiated by objective evidence.

Given that definition, would the claim that "drinkin alcohol is a sin" be a "religious" claim?
 
"Atheism is NOT irrational, nor is there belief in the paranormal, thus is not religion.

Maybe you should read the author you cited before claimin that, accordin to him, "atheism is not irrational," eh, Dark? Or claimin that belief in the "paranormal" is the criterion, for that matter.
 
Given that definition, would the claim that "drinkin alcohol is a sin" be a "religious" claim?
So?

If you're going to argue the "MADD as a religion" thing, does MADD have a "distinctive symbolic expression of human life that interprets man himself and his universe, providing motives for human action, and also a group of associated acts which have survival value for the human species?"
 
Maybe you should read the author you cited before claimin that, accordin to him, "atheism is not irrational," eh, Dark? Or claimin that belief in the "paranormal" is the criterion, for that matter.

Oh?

The simple truth of the matter is that religion is a thicket of superstition, and if we have an ethical obligation to tell the truth, we have an ethical obligation to say so.

Atheism is not a "thicket of superstition."
 
1. (I believe) There is a God

2. (I believe) There is no God.

Both are equally non-falsifiable (irrational, in your chosen author's terminology)
 
Both are statements that atheists wouldn't make, so what's the point?

Webster's: Main Entry: athe·ist: one who believes that there is no deity

Looky here, Dark, I really don't care to engage in semantic quibbling witcha. If you know more about definitions and meanings than Websters, I tellya what: Take it up with they ***, eh?
 
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