By Laura Kealoha Yardley
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Additional resources for The Heart of Huna
1976), p. 20. Introduction 9 The question is whether or not in the end it constitutes a successful challenge to atheism. In arguing thusly, I am not committed to the empiricist position that all religious language must be completely free of nonempirical meanings or implications. For such a view begs the question against theism. 22 Nonetheless, theism cannot philosophically afford to make too many nonempirical claims as not every theological claim is likely to be provided with empirical grounding.
What if, as the puritans, Catholics, and other European invaders of the Americas believed, God declared that the “savages” of the Americas be destroyed and their lands stolen in the name of the doctrine of discovery and manifest destiny? What if, as many of these same folk sincerely believed, God declared that African persons ought to be enslaved in order to build a New World? Would this make genocide and slavery the right things to do? Socrates asks us to think deeply about this problem, concluding that God, being reasonable, could never make such pronouncements as that would run counter to reason.
If God exists, She is not some genie who grants things to those who request them whether 70 August Wilson, Gem of the Ocean (New York: Theatre Communications Group, 2006), p. 54. 24 The Errors of Atheism or not the requests are reasonable. This is especially true in a world in which reason and religion are all too often alienated from one another, often resulting in unjust wars, mass suicides, monetary fraud, and the like. The careful and proper use of reason, I suggest, can often lead us to truth, justice, and the good.
The Heart of Huna by Laura Kealoha Yardley