This study aimed to describe the emic experiences of Filipino major students in conducting research during the pandemic, using Badie’s (2020) 5K framework. It employed a descriptive qualitative design and thematic analysis, with eight purposively selected participants from Notre Dame University of Marbel. Data were collected through Google Forms containing written responses and guided interview questions. Results showed that the nature of research during the pandemic integrated both traditional and modern approaches—highlighting the use of technology, acceptance of challenges, and teacher (...) guidance to facilitate the process. Despite obstacles such as limited resources, lack of time and motivation, and technological barriers, students demonstrated strengths in critical thinking, collaboration, and the advancement of culturally-rooted research. Through open communication, strategic planning, and personal faith, participants managed to overcome the challenges. The findings suggested that the new nature of research brought significant transformation to students’ learning. As a result, there was a recognized need for more systematic institutional support, such as clear academic guidance and improved access to research materials. This affirmed that education must adapt to its time and that research is a key driver of academic and social change. (shrink)

Globalization, technological change, and shifting labour market demands have increased the need to strengthen home economics and hotel management education. This paper is a literature based review and conceptual analysis that examines the extent to which current training in these fields aligns with global skill standards. Drawing on existing studies, policy documents, and international best practices, the paper identifies gaps in curricula, pedagogy, industry engagement, and institutional support that limit graduate preparedness for global competitiveness. The review highlights key themes, including (...) competency-based curricula, work-integrated learning, entrepreneurship education, continuous professional development for educators, and stronger institutional–industry collaboration. It also examines structural constraints such as inadequate funding, limited infrastructure, and weak policy implementation. Based on the literature, the paper proposes a conceptual framework for upscaling home economics and hotel management education, integrating curriculum reform, pedagogical innovation, industry linkages, quality assurance mechanisms, and supportive policy environments, with emphasis on sustainability, cultural responsiveness, and digital technologies. (shrink)

field: Issue 8 Embodying an Anti-Racist Architecture comprises essays, articles, podcasts, drawings, designs, the cover image, and a film. ‘This Call to Action' is a document borne from dialogue, and as such derives its power from the activism that collaboration and cooperation engender. -/- Asma Mehan, Carolina Lima, Faith Ng’eno, and Krzysztof Nawratek discuss white hegemony across different geopolitical and academic spaces, mindful of the nuances of using English as their shared yet borrowed language. -/- .

Textile industries produce lot of undesirable biological or chemical substance, that are contaminated. These contaminates are in form of acidic or caustic dissolved solids, toxic compound, and different dyes. Some organic dyes are hazardous and have adverse effect on living organisms (Mohammed, 2014). Large percentage of the dye does not bind to the fabric during coloration, thus it is easily loss in wastewater stream. During dyeing process, some percentage of dyes are released into the environment, thus colourising the effluent highly (...) colored and making it aesthetically unpleasant in different industrial applications and aquatic ecosystems (Ahmad et al., 2015; Aksu, 2005; Brillas, and Martínez-Huitle, 2015). Dyes are resistance to light, microbial attack, recalcitrant and toxic to water temperature, ejecting them into water bodies usually inhibit penetrations of sun lights essential for photochemical and biological activities by the aquatic life (Ertugay and Acar, 2017; Mittal et al., 2014). Therefore, adequate treatment of industrial wastewater containing dyes prior to discharge is advantageous, by effectively extractingdye color in order to protect the environment. Methylene blue was used as adsorbate and conventionally activated hamburger seed shell as adsorbent. The experiment was done using a simulation method due to inability to solely separate all other elements present in textile waste water. The Kinetics of the adsorption was matched into 4 Kinetic models the first order kinetic1 model, second order kinetic2 model, pseudo first and second order kinetics3,4 model respectively, it was then observed that the adsorption kinetic matched best to the psuedo second order kinetic4 model, which had high coefficient of correlation between the calculated and experimental adsorptive capacities. Langmuir and Freundlich isotherm models was used to analyse the data. Isotherm data matched the Freundlich model. Contact time, pH. dye concentration and absorption dosage were studied. The data were analyzed by calculating the adsorptive capacity and percentage removal at equilibrium. The result shows that contact time while the effect of initial concentration increases with decrease in percentageremoval, while the percentage removal increases with increase in adsorbent dosage,pH. The percentage removal of methylene blue increased with decrease in initial methylene blue concentration and increased with increase in contact time and dose of the adsorbent. This research is vital to management of agricultural waste, and its industrial application. It will empower researchers to focus on agricultural waste rather than disposing randomly. It is beneficial for environment protection, to carry out proper treatment of industrial wastewater containing dyes prior to dischargeby effectively extracting dye color. (shrink)

Background: Food insecurity condition challenges the availability of food, access to food, food supply stability, and food utilization. Food banks play a major role in the food aid sector by distributing donated and purchased groceries directly to food-insecure families, thus significantly impacting food insecurity. On the other hand, school meal programs are implemented in many countries to combat food insecurity among school-aged children. The synergy between school meal programs and food banks has a great potency to combat food insecurity among (...) children effectively. Aim: This study aims to examine the association between experts’ involvement—such as nutritionists, farmers, and private sectors—and community engagement, including parents and others, with the linkage between food banks and school meal programs among implementing countries. Methods: The Bayesian Mindsponge Framework, combining the reasoning strengths of Mindsponge Theory and inference advantages of Bayesian analysis, was employed on a dataset of 126 government representatives who manage large-scale school meal programs in 126 different countries. Results: Findings showed that the involvement of nutritionists and the private sector was positively associated with the linkage between food banks and school meal programs, while farmers’ involvement showed an ambiguous association. The engagement of parents and others also showed an ambiguous relationship with this linkage. Conclusions: Findings underscore the strong need to formulate strategies for increasing the involvement of nutritionists and the private sector to successfully link the food banks with school meal programs in implementing countries, which is crucial for effectively combating food insecurity among school-aged children. (shrink)

Healthy eating has long been a focus of professionals and researchers, both to evaluate strategies for improvement and to gain a deeper understanding of its dynamics in order to develop effective promotion methods. This study aims to examine the roles of individuals’ information-seeking abilities and e-health literacy in fostering a healthy eating intention among Iranians. Employing Bayesian Mindsponge Framework analytics on a dataset of 9,755 Iranian participants, the study found positive associations between healthy eating information-seeking ability, e-health literacy, and healthy (...) eating intention among Iranian adults. However, the moderating effect of e-health literacy on the relationship between information-seeking ability and healthy eating intention remains ambiguous. We suggest that enhancing individuals' healthy eating information-seeking abilities and e-health literacy, alongside improving the availability, affordability, and accessibility of reliable healthy eating information, is essential for fostering healthy eating intentions. (shrink)

Background: The feeding modalities applied in countries with school meal programs are varied because these are shaped not only by the national commitments to alleviate food insecurity among children but also by resource availability from national and international agencies. In terms of financial resources, the USA plays a consistent role in providing donations, grants, loans, and loan guarantee programs to support global school feeding. The U.S. Department of Agriculture (USDA) oversees these funding sources for international school meal programs. Aim: This (...) study aims to examine the moderating effect of USDA funding on the relationship between supply purchasing methods and feeding modalities among countries implementing school meal programs. Methods: The Bayesian Mindsponge Framework, combining the reasoning strengths of Mindsponge Theory and inference advantages of Bayesian analysis, was employed on a dataset of 126 government representatives who manage large-scale school meal programs in 126 different countries. Results: The findings indicated that USDA funding has the potential to positively moderate the relationship between foreign supply purchases and the feeding modalities of school meal programs. However, the direct association between foreign purchases and feeding modalities was unclear. Conversely, while USDA funding was found to have a negative moderation effect on the relationship between domestic supply purchases and feeding modalities, it is these domestic purchases that show potential for positively influencing the feeding modalities. Conclusions: Findings underscore the importance of supporting the World Bank and World Food Programme’s recommendation to rely more on local resources and capacities for developing long-term and sustainable school meal programs. Further exploration of the impact of foreign supply purchases on feeding modalities is needed. Formulating strategic plans to better leverage USDA funding for enhancing domestic supply purchases is highly recommended. (shrink)

Background: Food biofortification practices in agricultural sectors involve the process of employing biotechnology to enhance the nutritional content of crops during their growth process. Biofortification makes foods even more nutritious and highly functional for addressing malnutrition among children. These practices in farming industries need guidance and legal support from various national policies to support high-quality supplies of school meals fully. Aim: This study aims to analyze the association between various national policies and the implementation of food biofortification practices in agricultural (...) sectors among countries implementing school meal programs. Methods: The Bayesian Mindsponge Framework, combining the reasoning strengths of Mindsponge Theory and inference advantages of Bayesian analysis, was employed on a dataset of 126 government representatives who manage large-scale school meal programs in 126 different countries. Results: Findings showed that food safety policy was positively associated with food biofortification practices in agricultural sectors among countries implementing school meal programs. In contrast, nutrition policy had a significant negative association with these practices. Additionally, policies of school feeding, health, agriculture, and the private sector had unclear associations with food biofortification. Conclusions: Findings underscore the strong position of food safety policy in guiding food biofortification practices in agricultural sectors among countries implementing school meal programs. There is a need to re-assess the implemented nutrition policy due to its significant negative association with these practices. Enhancing and strengthening the policies of school feeding, health, agriculture, and the private sector may increase their potencies in giving positive impacts on food biofortification practices in agricultural sectors to ensure high-quality school meal supplies. (shrink)

Background: Food fortification refers to the process of adding nutrients to foods during their production. It is a cost-effective strategy with well-documented health, economic, and social benefits. Food fortification practices in school meal programs need guidance and legal support from various national policies. Aim: This study aims to analyze how various national policies—such as those related to school feeding, nutrition, health, food safety, agriculture, and the private sector—associate with the implementation of in-school food fortification among countries with school meals programs. (...) Methods: The Bayesian Mindsponge Framework, combining the reasoning strengths of Mindsponge Theory and inference advantages of Bayesian analysis, was employed on a dataset of 126 government representatives who manage large-scale school meal programs in 126 different countries. Results: Findings showed that food safety policy and agriculture policy were positively and significantly associated with the in-school food fortification practices, while school feeding policy and private sector policy had ambiguous relationships with these practices. Nutrition policy and health policy had a significant negative association with food fortification practices among countries implementing school meal programs. Conclusions: Findings underscore the strong position of food safety policy and agriculture policy in guiding food fortification practices in school meal programs. There is a need to re-assess the implemented nutrition policy and health policy due to their significant negative associations with these practices. Enhancing and strengthening the school feeding policy and private sector policy may increase their potencies in giving positive impacts on in-school food fortification practices. (shrink)

This essay presents a comparative study of two foundational Mahayana Buddhist texts: the Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra) and the Awakening of Faith in the Mahayana (Dasheng Qixin Lun). While the Diamond Sutra originates from early Prajñāpāramitā thought and emphasizes radical deconstruction of conceptual constructs, the Awakening of Faith integrates Yogācāra and Tathāgatagarbha doctrines to systematize the mind’s structure and realization of non-duality. Despite historical and doctrinal differences, both texts converge on the realization of non-dual awareness (advaya-jñāna) and (...) cultivation of non-discriminative wisdom. Through detailed textual analysis of concepts such as signs (sāṅkhāra), non-abiding (wu su zhu), non-discriminative wisdom (mu fen bie zhi), and the “one mind” (yixin), this essay elucidates the shared Mahayana path toward enlightenment, its practical implications for meditation, and ethical expression in compassionate action. (shrink)

The increasing adoption of renewable energy in universities presents opportunities for sustainable power generation but also introduces significant safety challenges, particularly during rooftop solar panel installations. Improper handling of structural and electrical requirements can result in falls, electrocution, fire hazards, and long-term operational risks. This study evaluates safety protocols for the installation of a 600W solar panel system on a university building. A Job Safety Analysis (JSA) was used to identify hazards across installation tasks, while a risk matrix ranked hazards (...) by severity and likelihood. To strengthen safety implementation, a Safety Protocol Implementation Equation—Safety = Awareness × Preparation × Action—was developed, incorporating weighted factors such as training, equipment quality, compliance, and proactive reporting. A Job Safety Analysis (JSA) identified hazards such as falls, shocks, fire, and weather risks, recommending preventive measures like PPE, scaffolding, and proper wiring. A risk matrix was applied to rank hazards by severity and likelihood, prioritizing immediate controls for high-risk tasks. To systematize safety, a Safety Protocol Implementation Equation was developed: Safety = Awareness × Preparation × Action. Weighted factors, including training, equipment quality, compliance, and reporting, generate a measurable Safety Score, guiding effective, regulation-compliant solar installation. (shrink)

The integration of solar energy systems in university facilities presents both opportunities and challenges, particularly in maintaining a stable alternating current (AC) supply for sensitive laboratory and IT equipment. This project, titled “Analysis of AC Voltage Protection for Solar-Based University Facilities: Investigating Voltage Protection Devices and Their Roles in Stabilizing AC Supply for Sensitive Equipment,” aims at assessing the effectiveness of various voltage protection devices in ensuring power quality and system reliability in solar-powered academic environments.With the intermittent nature of solar (...) energy and the possible voltage inconsistencies introduced by photovoltaic systems, safeguarding sensitive electronic infrastructure becomes critical. This study investigates key voltage protection devices, including surge protectors, voltage regulators, automatic voltage stabilizers, and uninterruptible power supplies (UPS). The project evaluates each device based on performance indicators such as response time, voltage regulation accuracy, and ability to mitigate overvoltage, undervoltage, and transients. Through simulation models, field measurements, and comparative analysis, the research identifies optimal protection strategies tailored to hybrid energy systems within university campuses. The outcome of the study shows that integrating voltage protection devices such as stabilizers, surge protection devices, UPS systems, isolation transformers, and dynamic voltage restorers significantly improves the stability of AC supply in solar-based university facilities. These devices safeguard sensitive equipment, reduce the risks of damage from voltage fluctuations, and enhance the overall reliability of solar energy system. The outcomes provide recommendations for enhancing the reliability and longevity of sensitive equipment, ensuring continuous academic and research operations even under fluctuating power conditions. (shrink)

The world of entrepreneurship has historically been linked with taking risks and the potential for significant rewards. However, there persists a notable gender imbalance in the entrepreneurial landscape, wherein women entrepreneurs remain a minority. Women navigating the entrepreneurial path encounter distinct challenges, setting their experiences apart from their male counterparts. In Balayan, Batangas, despite strides towards gender equality, women entrepreneurs continue to face challenges in the entrepreneurial landscape. This qualitative study delves into the experiences of 10 successful female entrepreneurs who (...) met specific criteria. Accordingly, semi-structured interviews are conducted, exploring various aspects of participants' experiences and revealing their motivations, achievements, challenges, and strategies. Thematic analysis reveals the connection between familial, community-driven, and personal motivations that drive these entrepreneurs forward. Despite facing obstacles such as financial constraints and gender biases, they prioritize financial gains and personal growth. With resilience, innovation, and dedication, these women overcome challenges and achieve success, utilizing support networks and online marketing strategies to their advantage. Recommendations include empowering women in entrepreneurship, strengthening support networks, introducing tailored financial literacy programs, and advocating against gender biases. Implement skill development initiatives and provide specialized education in online marketing. Engage in policy advocacy, celebrate success stories, and continuously research challenges and successes. Foster collaborative partnerships between businesses, educational institutions, and communities, and advocate for increased funding opportunities for sustainable growth. This research emphasizes the strength and capabilities of women entrepreneurs in Balayan, Batangas, affirming that "pink doesn't mean weak.". (shrink)

There has been near unanimous agreement that faith requires having some sort of positive attitude towards the object of faith. This thesis has recently been called into question by the lone wolf, Malcolm & Scott (2021), who propose a substitute property of true grit. This paper argues that substituting the element of grit leaves an explanatory gap when it comes to explaining why one has faith; a conative attitude must underride one’s grit. Yet, it seems to me (...) that a positive conative attitude towards the proposition in question is not required. The present account proposes that there are some cases of propositional faith where the object one’s conative attitude is not the proposition itself, but a person or group that one loves, belongs to, or identifies with. Lastly, it’s argued that a negative conative attitude, rather than strictly positive, can also explain grit and its role within propositional faith. (shrink)

This study investigated the effectiveness of utilizing induced magnetism on the seed germination of radish (Raphanussativus) in terms of growth rate, growth speed, shoot growth, and overall development. This study utilized two groups that consisted of an experimental group where induced magnetism was present one control group where there was an absence of induced magnetism in the seed germination of Radish (Raphanus sativus). Moreover, this study aimed to determine the significant difference between the two in terms growth rate, growth speed, (...) shoot growth, and overall development. Both groups had the same amount of radish (Raphanus sativus) seeds planted in a rectangular wooden container with the same amount of measurement and soil content. This study used an experimental research design by utilizing the functions of an Electromagnetic Induction Device (EID) comprised of a 12v motor battery, light bulb, coiled wire, and switch. The EID was turned on for 10 minutes every day where the electric volts generated by the 12v motor battery were transported through the coiled wire and distributed to the metallic iron screen surrounding the area of the experimental group. The data gathered during the 12-day observation of the growth of radish (Raphanus sativus) were tabulated, analyzed, and evaluated using mean tests, standard deviation, and T-test. Based on the result and analyses of the gathered data, it was found that the experimental group, the one with the presence of induced magnetism, surpassed the control group in terms of growth speed, shoot growth, and overall seed development. However, it was also revealed that in terms of growth rate, there is no significant difference between the control group and experimental group. Therefore, the utilization of Induced Magnetism on the seed germination of radish (Raphanus sativus) is effective in terms of growth speed, shoot growth, and overall development. (shrink)

This technical report presents the fabrication and performance evaluation of a thermoelectric refrigerator. The project aimed to design an energy-efficient and compact refrigerator utilizing the thermoelectric effect for cooling. The fabrication process involved selecting suitable thermoelectric materials and implementing efficient heat transfer mechanisms. The refrigerator's performance was evaluated through experiments measuring cooling capacity, coefficient of performance (COP), and temperature uniformity. The fabrication of a thermoelectric refrigerator with a temperature controller represents a significant step toward enhancing the efficiency and lifespan of (...) thermoelectric cooling systems. The successful integration of the temperature controller provides valuable insights into improving the performance and reliability of future thermoelectric refrigeration technologies. -/- The results demonstrated effective cooling and a COP comparable to that of conventional systems. The refrigerator exhibited low power consumption and environmental friendliness due to the absence of harmful refrigerants. This report contributes to sustainable cooling research and showcases the potential of thermoelectric refrigeration technology. This project significantly contributes to the field of thermoelectric refrigeration by integrating a temperature controller into the system. Further research and development efforts can focus on refining the temperature control algorithm, exploring advanced materials for increased efficiency, and identifying additional applications for thermoelectric cooling in various industries. (shrink)

This five-part essay explores the fundamental instability of language and its implications for artificial intelligence. The author argues that language inherently “pretends” to represent reality while simultaneously “portending” alternative meanings, creating an inescapable condition of doubt and interpretive multiplicity. Drawing on thinkers like Lacan, Kierkegaard, Tanabe, and Derrida, the author contends that dogmatic attempts to fix meaning—whether religious, political, or technological—inevitably generate their own contradictions and rebellions. The essay then positions AI as a contemporary secular substitution for divine authority, functioning (...) as “God the Fodder” that promises to secure truth and eliminate doubt while remaining fundamentally trapped within language’s duplicitous nature. The author ultimately suggests that we will and must doubt AI, since only faith, as an embodied silence, can navigate the paradoxes of existence. (shrink)

In an era dominated by algorithmic reason and emotional sanitization, The Beast (2023) reimagines Henry James’s The Beast in the Jungle within a futuristic vision where human interior becomes a target of technological cure. This paper argues that the “beast” is not an external threat but the existential essence of humanity—fear and anxiety before an uncontrollable future. Drawing on Sartre’s concepts of bad faith and faith, and Derrida’s paradox of belief, it explores how belief, inherently impossible, enables a (...) leap toward the Other, impossibility, and the future. Central is the notion that —stupidity—opens the infinite, and paradoxically enables human intelligence. Thus, what distinguishes humans from AI is not intelligence but stupidity: the capacity to believe in the impossible. Ultimately, this paper contends that belief, inherently bound to failure, is learned through such failure—and that this very failure makes possible the leap: toward opening the door—to the Other, the impossible. Even if it fails again. (shrink)

Having hope is important for motivation and human agency, especially when it is certain. People with unwavering hope are more likely to succeed in their endeavours than those without. However, in modern debates, hope is usually seen as characterised by vain optimism. Thomas Aquinas, in contrast, argues that the virtue of hope is characterised by certainty — a view that could contribute significantly to these debates. Nevertheless, there seem to be problems with Aquinas' view. He argues that hope can only (...) be said to be certain by participating in the certainty proper to faith. But this reference to the certainty of faith and the cognitive faculties seems to imply that faith is endowed with conclusive evidence, since it is this evidence that enables the cognitive faculties to attain certainty. And throughout his writings, Aquinas denies that faith enjoys conclusive evidence. In this article I will show that one can resolve this difficulty by understanding that for Thomas faith is indeed an intellectual act, but its certainty is different from the certainty of reason. This will enable us to gain an understanding of Aquinas' view of the certainty of hope, as well as other aspects of his reflections on hope and faith. (shrink)

The Shahada, the first pillar of Islam, is examined through the lens of Hegelian dialectics [1] as an epistemological structure rather than a dogmatically accepted premise. Faith in Islam is argued to emerge as a logical synthesis produced by a rigorous process of negation, testing, and ontological resolution. Read dialectically, the Shahada culminates a movement from thesis (initial belief), through antithesis (systematic examination), toward synthesis (epistemic and onto- logical affirmation), situating Islamic faith within the spirit of rational inquiry. (...) The act of testimony (asy- hadu) is therefore interpreted not as a performative utterance devoid of verification, but as a declaration grounded in personal testing and epistemic validation [3]. Moreover, the linguistic structure of la ilaha illa Allah encodes a falsificatory logic analogous to Karl Popper’s principle of falsification [2], wherein universal negation (la ilaha) functions as a null hypothesis that must be exhaustively eliminated before affirmation (illa Allah) becomes intelligible. In contrast to other Abrahamic traditions in which faith begins with belief (credo) or obedience (shema), the Shahada positions testimony as the epistemic conclusion rather than the starting point of faith. (shrink)

Transcript of an Interview on the podcast: Irreverend: Faith and Current Affairs.

This paper is intended to contribute to the discussion of the “revitalization (renewal) of catechesis in the digital and social media era,” especially in the context of Millennials and Gen Z in St. Antonius Padua Parish, Kotabaru, Yogyakarta. With the advancement of digital media, the inclusion of digital media in the pastoral care of young people, especially evangelization to Millennials and Gen Z, is an urgent need to be followed up by the Church. This paper focuses on the youth’s involvement (...) in digital catechesis towards a synodal church. The authors conducted qualitative research with a naturalistic descriptive design through a participatory observational literature review to collect data. As the Church today echoes the spirit of synodality, God’s people are invited to participate in the mission of the Church with full faith and joy of love because Christ himself sent us to the world to proclaim the Gospel. The main result of this inquiry is that the spirit of synodality in the Church can be seen in the apostolic spirit that each youth carries out to realize a truly Christian life through various services in cybercatechesis. They are active in peer catechism activities, accompanying initiation sacrament lessons, and coaching young people. Their lay apostolic zeal greatly contributes to the wider spread of the Gospel, even reaching many existing places and touching the daily life of Christian people. (shrink)

This paper seeks to examine the transformations of faith as a result of experiencing pain and suffering or what is referred to as ‘natural’ and ‘moral evils’ in the problem of evil. Relying on Wittgenstein’s philosophical remarks, I will argue that transformation of faith does not occur because of rational arguments but based on certain experiences. Our experiences in life touch us so deeply at times that it leads to transformation of our beliefs, feelings, and worldviews. Going through (...) pain and suffering in this world can be one of those experiences that transform us, our feelings and how we perceive the world. Belief and disbelief in God both provide possibilities for individuals to interpret the pain and suffering they go through. However, there are some evils that we go through in our lives that destabilize the religious or irreligious beliefs themselves. In the face of such experiences some believers would abandon their faith and some atheists would convert to theism. (shrink)

From the above lines one can see that St. Cyril of Alexandria is presented, along with a great theologian, as it is clear from the writings against the heretics of his time, like a true apologist for Christianity with paganism dispute that resurfaced after Emperor Julian, the Apostate. On the other hand, the writing of the Orthodox Patriarch proves to be of great importance in understanding the difficulties experienced by the Christian faith in a territory where paganism flourished from (...) time to time. Moreover, the work of St. Cyril can be put together with Christian apologists ‗works from previous centuries, being of a real interest for our times into a field so necessary but forgot in the theological schools and pastoral work: Apologetics. (shrink)

The Virtue of 'I Don't Know': Uncertainty as a Rational Alternative to Faith THE VIRTUE OF 'I DON'T KNOW' This paper argues that defaulting to binary belief in God as a response to existential uncertainty is epistemically irrational. While psychological research shows that humans are naturally inclined to grasp at packaged answers when confronted with disquieting unknowns, this propensity should not be confused with rational justification. Rational belief is intrinsically gradient, mapping degrees of confidence to the degree of relevant (...) evidence. By contrast, faith-based commitments collapse uncertainty into binary categories of armation or denial, thereby discouraging inquiry and foreclosing the exploration of alternative hypotheses. Drawing on cognitive science, philosophy of religion, and formal epistemology, this paper develops a framework for understanding why embracing uncertainty-expressed in the willingness to say "I do not know"-constitutes a rational stance. The analysis concludes that cultivating epistemic humility and preserving probability reserves for unknown explanations provides a more robust path to understanding than adopting faith as a default answer to existential questions. The tension between faith and rational belief has long been explored in philosophy and theology. Cliord (1877)'s famous dictum that it is wrong to believe on insucient evidence established an evidentialist standard that continues to shape debates. James (1896), by contrast, argued for the permissibility of belief in the absence of decisive evidence if doing so yields existential benefits. This pragmatic justification has remained influential but controversial, with critics warning against conflating psychological comfort with epistemic warrant (Kelly, 2003; Nozick, 1993). Contemporary philosophy of religion has oered more systematic defenses of faith. Plantinga (2000) contends that belief in God may be "properly basic," justified without inferential evidence, while Alston (1991) defends religious experience as a legitimate doxastic practice. Swinburne (2003) argues for the explanatory power of THE VIRTUE OF 'I DON'T KNOW' theism, particularly in relation to miracles. (shrink)

The art of persuasion is central to religious debates, where proponents seek to defend their doctrine and appeal to their audiences. Examining the specific rhetorical frameworks employed in these discussions reveals the common ground and strategies shared among different theological groups. This mixed-methods study aims to investigate the rhetoric of persuasion in religious debates between Catholic Faith Defenders and Protestant preachers, utilizing the strategies employed in Aristotle's rhetorical triangle. Moreover, quantitative research, specifically the chi-square test, is used to determine (...) differences between these two debate groups. The 21 analyzed corpora were gathered from Fr. Darwin Gitgano's YouTube channel, Punto por Punto, and other international pages featuring religious debates. The study also included 10 individuals who served as interview participants. The result revealed that the 21 video corpora comprise the different strategies under logos, pathos, and ethos. Moreover, the Chi-square test showed no significant difference in the use of rhetorical appeal between Catholic Faith Defenders and Protestant Preachers, indicating a shared rhetorical framework. Additionally, religious debates were found to enhance language learning by enriching vocabulary, improving discourse coherence, strengthening listening comprehension, and cultivating analytical and rhetorical skills through iterative, socially mediated exchanges. (shrink)

The paper discusses three aspects of belonging to religious systems of belief within a modern liberal society, namely (1) the sincerity and consistency of belief, (2) the possibility of exteriorization of belief through broader social interactions or transactions, and (3) the relationship between religious belief and the modern concept of affirmative tolerance, or affirmation of differences, which has become a pronounced public policy in multicultural liberal societies. The author argues that, while negative tolerance allows sincere religious belief to flourish in (...) the private sphere and for benevolence to be shown to those who are seen as mistaken in their beliefs, affirmative tolerance opens an array of logical issues. The demand to extend potential substantive validation to opposed beliefs produces the ricochet effect of de-validating one’s own beliefs. This creates difficulties for religious communities when issues at stake are beliefs that, in the respective belief-systems, are definitive of the moral goodness and moral badness. Upon a more careful examination of the logical relations between the soteriological promises characteristic of what is sometimes called the ‘substantive’ layer of religiousness, on the one hand, and the public expectation of a tolerant coexistence of religious communities on a social level, on the other hand, it becomes clear that the tolerance required can only be a negative tolerance. Any expectation of affirmative tolerance de-values the soteriological script of the respective system of religious belief, and is thus likely to lead to serious disturbances in a liberal context of multi-cultural coexistence. The author argues that the recent political announcements of a ‘failure of the multicultural experiment’ are caused by the aggressive pursuit of ‘affirmative tolerance’ rather than by any in-built intolerance of others in any of the large religious belief systems now prevalent in the liberal democratic world. (shrink)

This essay explores a subtle but decisive shift in the lived experience of Christian faith: the transition from living in a filial relationship with God to relating to Him primarily as an external authority. Without rejecting the language of faith, this displacement gradually alters the believer’s inner position, transforming a relationship of belonging into one of distance, effort, and implicit evaluation. -/- Through a phenomenological reflection grounded in lived religious experience, the text analyzes how liturgical language, religious practice, (...) and inherited forms of devotion can shape the believer’s self-understanding. Over time, the emphasis may move from being a child of God to becoming a subject who seeks approval, giving rise to insecurity, tension, and a fragmented inner life. -/- By contrasting this condition with the lived experience of Jesus, the essay proposes that the core issue is not the loss of relationship, but the loss of awareness of it. In this sense, the return to a filial mode of existence does not consist in acquiring something new, but in recognizing and inhabiting what has always already been given. (shrink)

Does faith that p entail belief that p? If faith that p is identical with belief that p, it does. But it isn’t. Even so, faith that p might be necessarily partly constituted by belief that p, or at least entail it. Of course, even if faith that p entails belief that p, it does not follow that faith that p is necessarily partly constituted by belief that p. Still, showing that faith that p (...) entails belief that p would be a significant step in that direction. Can we take that step? In this essay, I assess, and reject, seven reasons to think we can. Along the way, I discuss having faith in a person, being a person of faith, believing something by faith, and believing a person. (shrink)

Faith is a trusting commitment to someone or something. Faith helps us meet our goals, keeps our relationships secure, and enables us to retain our commitments over time. Faith is thus a central part of a flourishing life. -/- This article is about the philosophy of faith. There are many philosophical questions about faith, such as: What is faith? What are its main components or features? What are the different kinds of faith? What (...) is the relationship between faith and other similar states, such as belief, trust, knowledge, desire, doubt, and hope? Can faith be epistemically rational? Practically rational? Morally permissible? -/- This article addresses these questions. It is divided into three main parts. The first is about the nature of faith. This includes different kinds of faith and various features of faith. The second discusses the way that faith relates to other states. For example, what is the difference between faith and hope? Can someone have faith that something is true even if they do not believe it is true? The third discusses three ways we might evaluate faith: epistemically, practically, and morally. While faith is not always rational or permissible, this section covers when and how it can be. The idea of faith as a virtue is also discussed. (shrink)

Understanding the Root Causes of Crime and Violence: A Holistic Solution Based on the Universal Law of Balance, Genuine Spirituality, and Faith in God -/- Crime and violence have long been persistent challenges in human society, creating instability and suffering on both individual and collective levels. While many solutions have been attempted—including law enforcement, economic reforms, and moral education—these approaches have largely failed because they do not address the deeper root causes of crime. -/- The true origin of negative, (...) violent, and criminal behavior lies in the violation of the universal law of balance in nature and the absence of genuine spirituality, faith in God, and prayer. When human decisions disrupt natural balance—whether through ignorance, corruption, or injustice—disorder follows. Likewise, when spirituality is misunderstood or ignored, people lose their moral compass, leading to immorality and crime. Therefore, the only effective way to solve crime is through a holistic approach that integrates governance, education, spirituality, and faith in God as guiding principles for human behavior. -/- Root Causes of Crime and Violent Behavior -/- The causes of crime and violence are complex, involving biological, psychological, environmental, and societal factors. However, they all stem from a fundamental imbalance in human decision-making and the lack of faith in God and true spiritual understanding. -/- 1. Biological and Psychological Factors -/- Genetic and Neurological Influences – Some individuals may have biological predispositions that make them more prone to impulsive or aggressive behavior. -/- Mental Health Disorders – Conditions such as antisocial personality disorder, schizophrenia, and severe depression can lead to crime when left untreated. -/- Childhood Trauma and Abuse – Neglect, domestic violence, or sexual abuse can distort a person’s ability to regulate emotions and behavior. -/- Absence of Moral and Spiritual Guidance – When a person is raised without faith in God and proper spiritual values, they lack an inner sense of morality, leading to destructive behavior. -/- 2. Environmental and Social Factors -/- Dysfunctional Families – Lack of parental guidance, broken homes, and absence of religious teachings contribute to delinquency. -/- Poverty and Economic Hardship – Struggles to meet basic needs push individuals toward crime. -/- Weak Education Systems – Schools that fail to teach ethics, spirituality, and faith in God leave students without a moral foundation. -/- Peer Pressure and Criminal Influence – Association with bad company leads individuals to normalize criminal activities. -/- 3. Societal and Cultural Factors -/- Corrupt Governance and Injustice – When leaders are dishonest and legal systems are weak, crime thrives. -/- Glorification of Violence in Media – Movies, music, and video games that promote aggression influence people’s behavior. -/- Discrimination and Social Exclusion – When people feel rejected by society, they may turn to crime as an act of rebellion or survival. -/- 4. The Lack of Genuine Spirituality and Faith in God -/- Many people mistake religious rituals for true faith in God. Genuine faith is not about blind obedience to religious institutions, but about: -/- Recognizing God as the ultimate moral guide. -/- Living by spiritual principles such as love, compassion, and justice. -/- Seeking divine wisdom in decision-making through prayer and reflection. -/- When people reject faith in God or follow a distorted understanding of religion, they: -/- Prioritize self-interest and material gain over moral responsibility. -/- Justify harmful actions in the name of personal freedom or revenge. -/- Lack inner peace, which leads to frustration, anger, and destructive choices. -/- 5. The Absence of Prayer and Connection with God -/- Prayer is not just a religious ritual—it is a direct way to seek guidance from God and align human actions with divine wisdom. When prayer is absent from a person’s life, they lack the spiritual connection needed to resist temptations and overcome evil influences. -/- A prayerful society promotes: -/- Inner transformation and self-control, reducing violent impulses. -/- Divine guidance in leadership and governance, leading to just policies. -/- Stronger communities, as faith-based groups help guide individuals away from crime. -/- 6. Violation of the Universal Law of Balance in Nature -/- The most fundamental cause of crime is the violation of the universal law of balance. Every action has consequences, and when decisions disrupt balance, suffering follows. Examples include: -/- Governments that prioritize economic growth over social justice create wealth gaps that lead to crime. -/- Individuals who act selfishly without considering God’s moral laws create suffering for themselves and others. -/- Societies that abandon faith in God and spiritual teachings fall into chaos, as people lose their moral compass. -/- Comprehensive Solutions Based on Faith in God, Genuine Spirituality, and the Universal Law of Balance -/- Crime cannot be solved through punishment alone. The only way to eliminate crime permanently is to restore spiritual balance through education, governance, and faith in God. -/- 1. Implement a Holistic Educational System Rooted in Faith and Spirituality -/- Teach Moral and Ethical Decision-Making – Schools must include faith-based ethics and the law of karma (cause and effect) in their curriculum. -/- Introduce Spiritual and Emotional Intelligence Training – Students should learn self-discipline, compassion, and the importance of prayer. -/- Replace Dogmatic Teachings with Genuine Faith in God – Instead of rigid religious traditions, schools should emphasize God’s universal laws of love, justice, and balance. -/- 2. Strengthen Family and Community Faith-Based Guidance -/- Parental Education on Spiritual Upbringing – Parents should be taught how to instill faith in God and moral discipline in children. -/- Community-Based Religious Support – Churches, mosques, and faith-based organizations must actively mentor and guide young people. -/- Early Psychological and Spiritual Guidance for Trauma Victims – Faith-based healing programs can help prevent trauma from turning into violent behavior. -/- 3. Economic and Social Policies Aligned with God’s Law of Justice -/- Regulate Population and Economic Growth – Societies should balance economic expansion with moral responsibility and social welfare. -/- Ensure Fair Wages and Job Security – Economic justice prevents poverty-driven crime. -/- Support the Poor and Marginalized – Faith-based charities and government programs must ensure basic human needs are met. -/- 4. Reform the Justice System to Align with God’s Laws of Mercy and Justice -/- Shift from Punishment to Rehabilitation – The goal should be spiritual and moral transformation, not just incarceration. -/- Eliminate Corruption and Injustice – Leaders must be held accountable to divine principles of justice. -/- Implement Faith-Based Restorative Justice – Encourage repentance, forgiveness, and community healing. -/- 5. Leadership Reform Based on Faith in God -/- Educate Leaders on the Universal Law of Balance and Divine Justice – Leaders must make decisions with wisdom, integrity, and prayer. -/- Promote Ethical and God-Fearing Leadership – Policies must be based on justice, equality, and divine guidance. -/- Encourage Global Cooperation Rooted in Spiritual Principles – Nations must work together under God’s universal moral laws. -/- 6. Use Artificial General Intelligence (AGI) with Spiritual and Ethical Programming -/- Program AGI with God’s Moral Principles and Natural Law – AI should help detect ethical imbalances and prevent crime. -/- Use AI for Early Detection of Criminal Tendencies – AI-powered psychological assessments can identify individuals at risk. -/- Implement AI-Based Governance Monitoring – AI can help eliminate corruption and injustice in leadership. -/- Conclusion -/- Crime and violence are not just social or economic problems—they are the result of a deeper spiritual crisis and loss of faith in God. The only permanent solution is to restore faith, promote genuine spirituality, and align human actions with divine laws. Through education, governance, and prayer, societies can eliminate crime and establish lasting peace. -/- . (shrink)

Can faith be valuable and, if so, under what conditions? We know of no theory-neutral way to address this question. So, we offer a theory of relational faith, and we supplement it with a complementary theory of relational faithfulness. We then turn to relationships of mutual faith and faithfulness with an eye toward exhibiting some of the ways in which, on our theory, faith and faithfulness can be valuable and disvaluable. We then extend the theory to (...) other manifestations of faith and faithfulness, propose a way to unify them under a theory of faith and faithfulness simpliciter, and explain how they can be neo-Aristotelian virtues and vices. We close with our solution to the value problem and avenues for further research. (shrink)

Empowering Religious and Church Leaders to Teach the Universal Formula Without Contradicting Their Faith: Addressing the Negative Effects of Overpopulation and Family Planning -/- Religious and church leaders hold immense influence over the moral, ethical, and social direction of their communities. Their teachings provide guidance on how people should navigate life, interact with each other, and respond to the world around them. In addressing issues such as free will, human behavior, and overpopulation, religious doctrines can sometimes appear to conflict (...) with modern solutions, particularly on subjects like family planning. However, my universal formula, designed to address the problem of free will and human behavior, provides a pathway for religious and church leaders to navigate these complexities without contradicting their faith. This formula emphasizes the importance of balance, interconnectedness, and responsibility, values that are found in the teachings of all major world religions. -/- At the heart of the universal formula is the law of karma, which asserts that balance and harmony are essential to the functioning of any system—be it individual, societal, or environmental. This law emphasizes that every action has consequences, and the decisions we make today affect not only ourselves but also the greater world. The law of karma teaches us that all systems must operate without defects or errors to function effectively. Overpopulation, caused by unchecked population growth, disrupts this balance, leading to resource depletion, environmental degradation, and social instability. The universal formula, by promoting balance, provides a framework for addressing the negative effects of overpopulation in a manner that aligns with religious principles and addresses the urgent need for responsible decision-making in family planning. -/- Religious scriptures across all major traditions emphasize the importance of balance in life, a concept that aligns with the teachings of the universal formula. For instance, in Hinduism, the concept of Dharma calls for the Individual to live in harmony with the cosmic order, ensuring that one’s actions do not disrupt the balance of nature. Similarly, in Buddhism, the Middle Path teaches that balance is necessary for the cessation of suffering and the cultivation of peace. In the Bible, the concept of stewardship is emphasized, where humanity is entrusted to care for the earth, its resources, and all living beings in a way that maintains harmony and balance. In Islam, the Quran speaks of humanity’s role as khalifah (stewards) on earth, entrusted with the responsibility to protect the environment and maintain balance. These teachings emphasize that living in harmony with the natural world is a moral and spiritual responsibility, and that actions which disrupt this balance are harmful not just to the individual but to all of creation. -/- Overpopulation has severe negative consequences for the balance of life on earth. As the global population continues to increase, resources such as food, water, and energy are stretched to their limits, leading to scarcity and competition. Environmental degradation, including deforestation, loss of biodiversity, and pollution, is accelerated, undermining the stability of ecosystems. Urban areas become overcrowded, contributing to inadequate housing, poor sanitation, and strained healthcare systems. Social problems such as poverty, unemployment, and inequality are exacerbated, particularly for the most vulnerable members of society. These challenges are not only practical concerns but also ethical and spiritual issues, as they threaten the delicate balance that religions call for. -/- Many religious traditions emphasize the sanctity of life and the importance of family, but the growing pressures of overpopulation make it increasingly difficult to ignore the practical realities of responsible family planning. Religious teachings often advocate for large families as a divine blessing, and while this belief is deeply rooted in faith, it may not fully account for the larger consequences of unchecked population growth. The universal formula offers a solution that aligns with both religious values and the practical need for societal and environmental responsibility. -/- By incorporating the law of karma into religious teachings, religious leaders can help their communities understand that every decision, including the decision to have children, has consequences that extend beyond the individual. The law of karma teaches that when we act in ways that are not in harmony with the natural balance, we create an imbalance that affects the entire system. This is particularly relevant to overpopulation, where the unchecked growth of the population leads to environmental degradation, resource scarcity, and social instability. Family planning, in this context, becomes an act of stewardship—caring for the earth and its resources in a way that allows future generations to live in balance and prosperity. -/- Furthermore, the negative effects of overpopulation disproportionately affect the most vulnerable members of society. Religious traditions emphasize compassion and caring for the marginalized. The universal formula’s focus on balance calls for a recognition of the interconnectedness of all people, particularly the poor and those who suffer from the consequences of overpopulation. In this light, responsible family planning is not only an ethical decision for one’s family but also an act of love and compassion for the wider community and future generations. -/- Incorporating the teachings of various religious traditions can further empower religious leaders to address the problem of overpopulation without compromising their faith. For example: -/- Hinduism teaches that by living in balance with Dharma, individuals can ensure the sustainability of the world around them, which aligns with the understanding that responsible family planning is an ethical and necessary part of maintaining that balance. -/- Buddhism’s principle of the Middle Path advocates for moderation in all things. This idea resonates with the need to avoid overconsumption and irresponsible population growth that leads to imbalance. -/- Christianity emphasizes stewardship of the earth, where the faithful are called to care for the world and its resources, aligning with the idea that overpopulation disrupts this responsibility and harms the environment. -/- Islam teaches that humans are stewards of the earth and that maintaining balance with the natural world is a divine command. Overpopulation disrupts that balance and leads to the suffering of all creation. -/- By teaching the universal formula within the context of these shared religious principles, religious leaders can present family planning as an act of responsible stewardship, compassion, and balance. This approach aligns with the deeper spiritual values of all major world religions while addressing the pressing societal and environmental concerns caused by overpopulation. -/- In conclusion, overpopulation is a major threat to the balance of nature and the well-being of humanity, and religious leaders have an important role to play in addressing this issue. The universal formula provides a framework for teaching that aligns with the core values of all faiths: balance, stewardship, compassion, and interconnectedness. By empowering their followers with this understanding, religious leaders can guide their communities to make responsible decisions that benefit not just their families but the entire world. Family planning, when understood through the lens of religious teachings on balance and responsibility, becomes an act of love and wisdom—one that ensures a sustainable, harmonious future for all. -/- . (shrink)

Hindi iilan ang nakapansin na maraming Ebanghelikal sa Pilipinas ang may konserbatibong tendensya sa mga usaping pampulitika at panlipunan. Isang salik na maaaring nakapagdulot nito ay ang dualismo ng katawan at kaluluwa, na impluwensya ng pilosopiyang Griyego sa Kanluraning Kristiyanismo. Sa gitna ng ganitong sitwasyon ay mahalagang kontribusyon ang pagkakalimbag ng Faith and Bayan: Evangelical Christian Engagement in the Philippine Context. Pinatnugutan nina Lorenzo C. Bautista, Aldrin M. Peñamora, at Federico G. Villanueva, naglalaman ito ng walong kabanata na naglalatag (...) ng teolohikal na repleksyon sa konteksto ng nakaraang rehimeng Rodrigo Duterte. Pangunahing pahahalagahan ng rebyu sa aklat ang pagsasadiwa nito ng teolohiyang malaya at teolohiyang mapagpalaya. Sasalungguhitan ng rebyu ang tuon ng mga sanaysay sa katarungang panlipunan, at paggamit ng mga dalumat na nagmumula sa kulturang Pilipino. Sa ganang ito ay maituturing ang aklat na katuparan sa panawagan ni Jose de Mesa tungo sa pagsasanib ng panunuring panlipunan at panunuring pangkalinangan. Ngunit liban sa pagpapahalagang ito, maglalatag rin ang rebyu ng puna partikular ukol sa usaping pangwika. Sa lente ng Pantayong Pananaw, pupunahin ang pagkakapaloob ng aklat sa tradisyon ng pangkaming pananaw, na katangian pa rin hanggang ngayon ng mayorya ng mga publikasyon sa Teolohiyang Pilipino. (shrink)

Human beings by nature are rational beings. They are endowed with the gift of intellect in order to known, discern, and examine their self, reality, and God. The proper end of man’s intellectual endeavor is the Truth. However, attaining the truth is not an immediate and simple endeavor. The history of man reveals how various thinkers have debated and argued concerning the truth. Especially during the medieval and enlightenment period where the critical clash between faith and reason took place. (...) The medieval period thinkers emphasized the authority of faith in understanding the truth who is God. on the other hand, the enlightenment thinkers abandoned the eligibility of faith and solely relied on the capacity of reason. hence, the problem is: Which among these two modes of learning – faith and reason - will enable man to elevate himself towards the truth? This controversy was being addressed by Pope John Paul II on his encyclical letter Fides et Ratio. In the letter, he emphasized the mutual relationship between faith and reason. These two are distinct yet complementary factors in journeying towards the truth. This relationship is also understood under the context of Aristotle’s theory of the golden mean. This theory suggests that man should strike the mean and avoid the two vices: excess and defect. By moderation, man will become virtuous. Applying to the dialogue between faith and reason, man should avoid exceeding in giving authority to either of the two. Excess in faith would result to fideism and excess in reason would result to rationalism. Hence, man should observe moderation in order to have a harmonious dialogue between faith and reason. In this paper, the researcher will expose the relevance of Aristotle’s theory of moderation towards harmonizing the dialogue between faith and reason as seen in the Fides et Ratio of Karol Wojtyla. First, the researcher will discuss Aristotle’s theory of the Golden Mean; second, the researcher will expose the relationship between faith and reason in Pope John Paul II’s fides et ratio; and third will be the application of Aristotelian Moderation in the context of the dialogical encounter between faith and reason. -/- . (shrink)

I examine three attitudes: belief, faith, and hope. I argue that all three attitudes play the same role in rationalizing action. First, I explain two models of rational action—the decision-theory model and the belief-desire model. Both models entail there are two components of rational action: an epistemic component and a conative component. Then, using this framework, I show how belief, faith, and hope that p can all make it rational to accept, or act as if, p. I conclude (...) by showing how my picture can explain how action-oriented commitments can be rational over time, both in the face of counterevidence and in the face of waning affections. (shrink)

Against the background of revolutionary digital technologies, mobile learning and the crisis of conventional paradigms in mass societies, the present study shows how innovative and multidisciplinary research capable of both observing and interpreting reality as well as consolidating a pedagogical model open to intercultural dialogue with faith and ethics will allow different cultures to re-appropriate the scientific, pedagogic, ethical and linguistic methodologies necessary for the formation of the ‘human being’. The post-modern condition of the ‘liquid society’, where only transient (...) values are given, with the consequence of uncertainty and dissatisfaction, is the right time to return to the true moral values, i.e. those described by the classical philosophy and the Christian religion that fully realize the human being. This inspiration enables Pedagogy to overcome the uncertainties that afflict subjects in education; overcome the absence of languages and shared ethics; overcome the paroxysmal defense of freedom of thought and action; respond to the lack of model teachers who can have a positive influence on their students; discourage marked and more widespread individualism. (shrink)

Only our Lord, Jesus Christ, the incarnated Word of the Father, made us, due to his quality as Pantocrator, to “overcome the autonomy of the natural world” and liberated us from the power of irrational forces. Therefore, the dialogue between theology and science is very important for our natural existence. Without science, modern man cannot exist within his earthly environment and without theology he is not given the possibility to enjoy eternal communion with God in the Kingdom of Heaven. This (...) being the case, the Holy Scripture and the Holy Father also, unite the two elements; this unity being sheltered by faith, which is beyond reason and any type of autonomy. (shrink)

History and literature provide striking examples of people who are morally admirable, in part, because of their profound faith in people’s decency. But moral philosophers have largely ignored this trait, and I suspect that many philosophers would view such faith with suspicion, dismissing it as a form of naïvete or as some other objectionable form of irrationality. I argue that such suspicion is misplaced, and that having a certain kind of faith in people’s decency, which I call (...) faith in humanity, is a centrally important moral virtue. In order to make this view intuitively more plausible, I discuss two moral exemplars – one historical and the other literary – whose lives vividly exhibit such faith. Then I provide a rationale for the view that having such faith is morally admirable. Finally, I discuss cases in which someone’s faith in humanity can lead her to make judgments that are, to some degree, epistemically irrational. I argue that the existence of such cases does not pose a serious objection to the view that having faith in humanity is a moral virtue. Rather, it makes salient important limits on the role that epistemic, as opposed to practical, rationality should occupy in our ideals of how to live. (shrink)

In this short essay, we sketch a theory of faith that features resilience in the face of challenges to relying on those in whom you have faith. We argue that it handles a variety of both religious and secular faith-data, e.g., the value of faith in relationships of mutual faith and faithfulness, how the Christian and Hebrew scriptures portray pístis and ʾĕmûnāh, and the character of faith as it is often expressed in popular secular (...) venues. (shrink)

I examine the relationship between taking Pascal’s wager, faith, and hope. First, I argue that many who take Pascal’s wager have genuine faith that God exists. The person of faith and the wagerer have several things in common, including a commitment to God and positive cognitive and conative attitudes toward God’s existence. If one’s credences in theism are too low to have faith, I argue that the wagerer can still hope that God exists, another commitment-justifying theological (...) virtue. I conclude with two upshots of the argument, including how it provides responses to common objections to Pascal’s wager. (shrink)

Reprinted in Philosophy of Religion: An Anthology, Wadsworth 2015, 6th edition, eds Michael Rea and Louis Pojman. What is propositional faith? At a first approximation, we might answer that it is the psychological attitude picked out by standard uses of the English locution “S has faith that p,” where p takes declarative sentences as instances, as in “He has faith that they’ll win”. Although correct, this answer is not nearly as informative as we might like. Many people (...) say that there is a more informative answer. They say that, at the very least, propositional faith requires propositional belief. More precisely, they say that faith that p requires belief that p or that it must be partly constituted by belief that p. This view is common enough; call it the Common View. I have two main aims in this paper: (i) to exhibit the falsity of the Common View and the paucity of reasons for it, and (ii) to sketch a more accurate and comprehensive account of what propositional faith is. (shrink)

According to many accounts of faith—where faith is thought of as something psychological, e.g., an attitude, state, or trait—one cannot have faith without belief of the relevant propositions. According to other accounts of faith, one can have faith without belief of the relevant propositions. Call the first sort of account doxasticism since it insists that faith requires belief; call the second nondoxasticism since it allows faith without belief. The New Testament may seem to (...) favor doxasticism over nondoxasticism. For it may seem that, according to the NT authors, one can have faith in God, as providential, or faith that Jesus is the Messiah, or be a person of Christian faith, and the like only if one believes the relevant propositions. In this essay, I propose to assess this tension, as it pertains to the Gospel of Mark. The upshot of my assessment is that, while it may well appear that, according to Mark, one can have faith only if one believes the relevant propositions, appearances are deceiving. Mark said no such thing. Rather, what Mark said—by way of story—about faith fits nondoxasticism at least as well as doxasticism, arguably better. More importantly, the account of faith that emerges from Mark is that faith consists in resilience in the face of challenges to living in light of the overall positive stance to the object of faith, where that stance consists in certain conative, cognitive, and behavioral-dispositional elements. (shrink)

This paper explores belief-less, credence-based faith. I argue that such faith is both possible and plausible. After outlining some relevant background, I motivate the idea that faith can be grounded in credence rather than belief. I argue that if the contemporary view is correct that faith does not entail full belief, then credence-based faith offers a natural—perhaps the most natural—alternative picture. I then consider and respond to several objections, concerning thresholds (how high must one’s credence (...) be for faith?), stability (can credence-based faith preserve faith’s steadfastness?), error possibilities (would such faith be overly focused on the possibility of error?), and taking a stand (does credence take a stand in the way require for faith?). (shrink)

In “Can it be rational to have faith?”, it was argued that to have faith in some proposition consists, roughly speaking, in stopping one’s search for evidence and committing to act on that proposition without further evidence. That paper also outlined when and why stopping the search for evidence and acting is rationally required. Because the framework of that paper was that of formal decision theory, it primarily considered the relationship between faith and degrees of belief, rather (...) than between faith and belief full stop. This paper explores the relationship between rational faith and justified belief, by considering four prominent proposals about the relationship between belief and degrees of belief, and by examining what follows about faith and belief according to each of these proposals. It is argued that we cannot reach consensus concerning the relationship between faith and belief at present because of the more general epistemological lack of consensus over how belief relates to rationality: in particular, over how belief relates to the degrees of belief it is rational to have given one’s evidence. (shrink)

What is faith? How is faith different than belief and hope? Is faith irrational? If not, how can faith go beyond the evidence? This chapter introduces the reader to philosophical questions involving faith and reason. First, we explore a four-part definition of faith. Then, we consider the question of how faith could be rational yet go beyond the evidence.

The distinction between propositional and doxastic justification is normally applied to belief. The goal of this paper is to apply the distinction to faith and hope. Before doing so, I discuss the nature of faith and hope, and how they contrast with belief—belief has no essential conative component, whereas faith and hope essentially involve the conative. I discuss implications this has for evaluating faith and hope, and apply this to the propositional/doxastic distinction. There are two key (...) upshots. One, bringing in faith and hope makes salient additional normative categories, including the way the distinction between epistemic and practical justification interacts with the distinction between propositional and doxastic justification. Two, a paradigm example of propositional without doxastic justification is a belief that is evidentially supported but based on wishful thinking. Surprisingly, parallel cases of faith and hope may actually enjoy both propositional and doxastic justification. I conclude by exploring what it might look like for faith and hope to have propositional justification without doxastic justification. (shrink)

In some circles, faith is said to be one of three theological virtues, along with hope and agape. But not everyone thinks faith is a virtue, theological or otherwise. Indeed, depending on how we understand it, faith may well conflict with the virtues. In this chapter we will focus on the virtue of humility. Does faith conflict with humility, or are they in concord? In what follows, we will do five things. First, we will sketch a (...) theory of the virtue of humility. Second, we will summarize a common view of faith, arguably held by Thomas Aquinas among others, and we will argue that Thomistic faith is not an intellectual virtue and that it conflicts with humility in the domain of inquiry. Third, we will plump for an older view of faith, one that predates Aquinas by at least 1500 years, Markan faith. Fourth, we will argue that Markan faith is an intellectual virtue and it is in concord with humility in the domain of inquiry. Fifth, we will argue that Markan faith, unlike Thomistic faith, is a personal virtue and that it is in concord with humility in the domain of personal relationships, both human-human and human-divine. (shrink)

A brief article on faith as a psychological attitude.