Skip to main content

'Faith' and 'Hope' are vastly overrated

'Faith' and Hope' are feel-good words with a built-in warm, rosy glow. People who have faith and hope are held up for our admiration and emulation. We are encouraged to be like them - to believe and anticipate that, ultimately, all will be well.
 
Of course, faith can be good thing. It's good to have a little faith in those around us - to trust in others. Indeed, without at least some faith in your spouse, your bank manager, in other car drivers, and so on, modern life becomes impossible.
 
Hope, too, can be important  - without at least some hope of success we are unlikely to bother even trying.
 
Still, faith and hope are vastly overrated.... Continues here at CFI blogs.

Image courtesy wiki creative commons.

Comments

Paul P. Mealing said…
Many years ago, I read a book called Hope by Arnold Hutschnecker. The book was a fictionalised account of case-studies he had 'treated' as a psycho-therapist. But the gist of his discourse was that there are 2 types of hope, which he called active hope and passive hope. Active hope was having a goal and striving towards it and passive hope was 'waiting for your ship to come in' or believing in fate.

So I guess our irrational interest in horoscopes (and the like) feed our passive hope, as well as purchasing a Lotto (lottery) ticket every week. But hope in achieving goals, modest or otherwise is essential to psychological health. Suicide is often the consequence of losing hope at a fundamental level. We see it in refugee detention camps run by our (Australian) government. Taking away someone's hope can be the most damaging mental punishment one can inflict.

Not so sure about faith though. Faith in metaphysical entities (Deities) can be positive or negative, which suggests it depends more on the person than their Deity.

Regards, Paul.

Popular posts from this blog

The Evil God Challenge and the "classical" theist's response

On another blog, FideCogitActio, some theists of a "classical" stripe (that's to say, like Brian Davies, Edward Feser) are criticisng the Evil God Challenge (or I suppose, trying to show how it can be met, or sidestepped). The main post includes this: In book I, chapter 39 , Aquinas argues that “there cannot be evil in God” (in Deo non potest esse malum). Atheists like Law must face the fact that, if the words are to retain any sense, “God” simply cannot be “evil”. As my comments in the thread at Feser’s blog aimed to show, despite how much he mocks “the privation theory of evil,” Law himself cannot escape its logic: his entire argument requires that the world ought to appear less evil if it is to be taken as evidence of a good God. Even though he spurns the idea that evil is a privation of good, his account of an evil world is parasitic on a good ideal; this is no surprise, though, since all evil is parasitic on good ( SCG I, 11 ). Based on the conclusions of se...

EVIDENCE, MIRACLES AND THE EXISTENCE OF JESUS

(Published in Faith and Philosophy 2011. Volume 28, Issue 2, April 2011. Stephen Law. Pages 129-151) EVIDENCE, MIRACLES AND THE EXISTENCE OF JESUS Stephen Law Abstract The vast majority of Biblical historians believe there is evidence sufficient to place Jesus’ existence beyond reasonable doubt. Many believe the New Testament documents alone suffice firmly to establish Jesus as an actual, historical figure. I question these views. In particular, I argue (i) that the three most popular criteria by which various non-miraculous New Testament claims made about Jesus are supposedly corroborated are not sufficient, either singly or jointly, to place his existence beyond reasonable doubt, and (ii) that a prima facie plausible principle concerning how evidence should be assessed – a principle I call the contamination principle – entails that, given the large proportion of uncorroborated miracle claims made about Jesus in the New Testament documents, we should, in the absence of indepen...

Plantinga's Evolutionary Argument Against Naturalism refuted

Here's my central criticism of Plantinga's Evolutionary Argument Against Naturalism (EAAN). It's novel and was published in Analysis last year. Here's the gist. Plantinga argues that if naturalism and evolution are true, then semantic epiphenomenalism is very probably true - that's to say, the content of our beliefs does not causally impinge on our behaviour. And if semantic properties such as having such-and-such content or being true cannot causally impinge on behaviour, then they cannot be selected for by unguided evolution. Plantinga's argument requires, crucially, that there be no conceptual links between belief content and behaviour of a sort that it's actually very plausible to suppose exist (note that to suppose there are such conceptual links is not necessarily to suppose that content can be exhaustively captured in terms of behaviour or functional role, etc. in the way logical behaviourists or functionalists suppose). It turns o...