Breaking the Spell: Religion as a Natural Phenomenon by Daniel C. Dennett

By Daniel C. Dennett

For all of the hundreds of thousands of books which have been written approximately faith, few until eventually this one have tried to envision it scientifically: to invite why—and how—it has formed such a lot of lives so strongly. Is faith a made of blind evolutionary intuition or rational selection? Is it really tips on how to reside an ethical existence? Ranging via biology, historical past, and psychology, Daniel C. Dennett charts religion’s evolution from “wild” folks trust to “domesticated” dogma. now not an antireligious screed yet an unblinking glance underneath the veil of orthodoxy, Breaking the Spell may be learn and debated by means of believers and skeptics alike.

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Extra resources for Breaking the Spell: Religion as a Natural Phenomenon

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64. deux, deus ille, Menalca, and still echoing with Arnobius, the former rhetor, who knew Lucretius (and Epicurus) well: deus, deus (adv. gent. II. 60). Similarly, again, Lucretius : aurea dicta, aurea, golden words, yea, golden (III. 218 Paul's inveighing against the "beguiling speech" of the Epicureans, Col. 2 :4, and Laertius' note, X. 9, on their "siren" -like persuasion may be hints at this enthusiastic style. Cicero flings at Piso the words "man made for persuasion that you are ... ", ut es homo factus ad persuadendum, in Pis.

76, et docti furor arduus Lucreti the arduous passion of the learned Lucretius, a possible basis for such a legend. ARADISE" 19 utilized or even mentioned, although the discussants were aware of the verbal abuse the Epicureans had to take. The example of Jerome (unless he, indeed, did know some further development of the Diodorus-Arcesilaus pattern -an argument ex silentio and therefore not usable) shows, however, thatthis biographicallegendary "creativeness" was in the air when it came to Epicureans and it is this availability which may have led to the claim of insanity for one of the Four, unless the ordinary barrage of rhetorical invectives regarding insanity sufficed.

Xxiii. 22), implying that he behaves as if he nearly was. The same diatribic style element is used by Plutarch, Mor. , where the denunciation of Colotes waxes into a general statement on the Epicureans who although not insane (;apaK67TTovTeo; cf. L. IV. 44), nevertheless, make one wonder whether, in the last resort, they are. The beginning of this passage, 1123 B, too, suggests delirium and loss of contact with reality for the Epicureans. Even Horace who perhaps never broke completely with Epicureanism called it once playfully "insaniens sapientia", Carm.

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