Freedom of Religion/Philosophical Origins/Tradition contributions/Aristotelian thought - Revision history

Jkochan1 at 23:45, 31 May 2024

2024-05-31T23:45:47Z

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	\|contents=Aristotle ~~disagreed strongly with the concept of religion, but he~~ believed people’s religious belief could be used both in the state’s favor. Regarding the relationship between politics and religion, in the work “Politics,” Aristotle writes, “A tyrant must put on the appearance of uncommon devotion to religion. Subjects are less apprehensive of illegal treatment from a ruler whom they consider god-fearing and pious. On the other hand, they do less easily move against him, believing that he has the gods on his side” (Cline 2019). He believed that implementing religion into the workings of a government gives a tyrant the ability to keep people at a distance, ignoring their disapproval of how they are being ruled and any challenges to the structure of the government itself. When sanctioned by divine order, people find a government much more difficult to question, let alone change (Cline 2019).		\|contents=Aristotle believed people’s religious belief could be used both in the state’s favor. Regarding the relationship between politics and religion, in the work “Politics,” Aristotle writes, “A tyrant must put on the appearance of uncommon devotion to religion. Subjects are less apprehensive of illegal treatment from a ruler whom they consider god-fearing and pious. On the other hand, they do less easily move against him, believing that he has the gods on his side” (Cline 2019). He believed that implementing religion into the workings of a government gives a tyrant the ability to keep people at a distance, ignoring their disapproval of how they are being ruled and any challenges to the structure of the government itself. When sanctioned by divine order, people find a government much more difficult to question, let alone change (Cline 2019).

	Aristotle’s views inspired the ~~Thomastic~~ principles that “the maintenance of any orderly society required adherence to defined rules of conduct… From this requirement some basic laws could be deduced, such as laws forbidding murder and theft. Such laws did not have to be revealed by divine inspiration” (Wallace 537-538, 2009). These natural laws could be rationally produced and would serve as the basic moral framework necessary for the success of that society and natural, collective good while divine law would require certain revelations that are only relevant to those who accept it for their eternal good. Based upon this belief, there was clear and rational justification for a state that ran independent of central religion (Wallace 537-38).		Aristotle’s views inspired the Thomistic principles that “the maintenance of any orderly society required adherence to defined rules of conduct… From this requirement some basic laws could be deduced, such as laws forbidding murder and theft. Such laws did not have to be revealed by divine inspiration” (Wallace 537-538, 2009). These natural laws could be rationally produced and would serve as the basic moral framework necessary for the success of that society and natural, collective good while divine law would require certain revelations that are only relevant to those who accept it for their eternal good. Based upon this belief, there was clear and rational justification for a state that ran independent of central religion (Wallace 537-38).

	~~REFERENCES~~:		References:

	Aristotle on Politics and Religion, Austin Cline, Dotdash Learn Religions, 2019 New York.		Aristotle on Politics and Religion, Austin Cline, Dotdash Learn Religions, 2019 New York.

Jkochan1 at 12:29, 27 February 2023

2023-02-27T12:29:14Z

← Older revision		Revision as of 12:29, 27 February 2023
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	\|questionHeading=What have religious and philosophical traditions contributed to our understanding of this right?		\|questionHeading=What have religious and philosophical traditions contributed to our understanding of this right?
			\|breakout=Aristotelian thought
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	~~\|breakout=Aristotelian thought~~		\|contents=Aristotle disagreed strongly with the concept of religion, but he believed people’s religious belief could be used both in the state’s favor. Regarding the relationship between politics and religion, in the work “Politics,” Aristotle writes, “A tyrant must put on the appearance of uncommon devotion to religion. Subjects are less apprehensive of illegal treatment from a ruler whom they consider god-fearing and pious. On the other hand, they do less easily move against him, believing that he has the gods on his side” (Cline 2019). He believed that implementing religion into the workings of a government gives a tyrant the ability to keep people at a distance, ignoring their disapproval of how they are being ruled and any challenges to the structure of the government itself. When sanctioned by divine order, people find a government much more difficult to question, let alone change (Cline 2019).
	\|contents=Aristotle disagreed strongly with the concept of religion, but he believed people’s religious belief could be used both in the state’s favor. Regarding the relationship between politics and religion, in the work “Politics,” Aristotle writes, “A tyrant must put on the appearance of uncommon devotion to religion. Subjects are less apprehensive of illegal treatment from a ruler whom they consider god-fearing and pious. On the other hand, they do less easily move against him, believing that he has the gods on his side” (Cline ~~[[Probable year::~~ 2019]]) . He believed that implementing religion into the workings of a government gives a tyrant the ability to keep people at a distance, ignoring their disapproval of how they are being ruled and any challenges to the structure of the government itself. When sanctioned by divine order, people find a government much more difficult to question, let alone change (Cline ~~[[Probable year::~~ 2019]]) .

	~~Although he held these cynical~~ views ~~toward~~ the ~~idea~~ of ~~religion within the government, Aristotle did construct a “ministry~~ of ~~religious affairs” into his ideal polis. This ministry would make it possible for religious affairs within the polis to~~ be ~~monitored~~ and ~~fostered in one way or another, depending on the polis~~. ~~Despite his aversion~~ to ~~religion, Aristotle understood religious practice to inevitably exist within any polis, and he decided that this belief should then at least~~ be ~~put to its best use.~~ (~~Gerson [[Probable year:: 2018]]~~) . ~~This use can~~ be ~~by imitation~~ of ~~the~~ divine~~, regarding their intellectual virtues,~~ that are to ~~foster moral choice or freedoms to speak, behave, or practice whatever religion one sees fit in pursuing justice and seeking to live a virtuous life~~. ~~In doing~~ this, a ~~polis takes another step in the direction of justice and virtue, once again separating our capacity from~~ that of ~~animals.~~ (~~Gerson [[Probable year:: 2018]]~~) ~~. These views were the beginnings of the ideas behind the freedom of religion that we are free to practice today~~.		Aristotle’s views inspired the Thomastic principles that “the maintenance of any orderly society required adherence to defined rules of conduct… From this requirement some basic laws could be deduced, such as laws forbidding murder and theft. Such laws did not have to be revealed by divine inspiration” (Wallace 537-538, 2009). These natural laws could be rationally produced and would serve as the basic moral framework necessary for the success of that society and natural, collective good while divine law would require certain revelations that are only relevant to those who accept it for their eternal good. Based upon this belief, there was clear and rational justification for a state that ran independent of central religion (Wallace 537-38).

	Aristotle’s views inspired the Thomastic principles that “the maintenance of any orderly society required adherence to defined rules of conduct… From this requirement some basic laws could be deduced, such as laws forbidding murder and theft. Such laws did not have to be revealed		REFERENCES:
	~~by divine inspiration” (Wallace 537-538, [[Probable year~~:: 2009]]) . These natural laws could be rationally produced and would serve as the basic moral framework necessary for the success of that society and natural, collective good while divine law would require certain revelations that are only relevant to those who accept it for their eternal good. Based upon this belief, there was clear and rational justification for a state that ran independent of central religion (Wallace 537-38).

			Aristotle on Politics and Religion, Austin Cline, Dotdash Learn Religions, 2019 New York.

			Justifying Religious Freedom: The Western Tradition, E. Gregory Wallace, 537-538, Faculty Scholarship at Campbell University School of Law, 2009 Raleigh.
	}}		}}

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2022-12-28T22:08:44Z

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	\|breakout=Aristotelian thought		\|breakout=Aristotelian thought
	\|contents=Aristotle disagreed strongly with the concept of religion, but he believed people’s religious belief could be used both in the state’s favor. Regarding the relationship between politics and religion, in the work “Politics,” Aristotle writes, “A tyrant must put on the appearance of uncommon devotion to religion. Subjects are less apprehensive of illegal treatment from a ruler whom they consider god-fearing and pious. On the other hand, they do less easily move against him, believing that he has the gods on his side” (Cline [[Probable year::2019]]) . He believed that implementing religion into the workings of a government gives a tyrant the ability to keep people at a distance, ignoring their disapproval of how they are being ruled and any challenges to the structure of the government itself. When sanctioned by divine order, people find a government much more difficult to question, let alone change (Cline [[Probable year::2019]]) .		\|contents=Aristotle disagreed strongly with the concept of religion, but he believed people’s religious belief could be used both in the state’s favor. Regarding the relationship between politics and religion, in the work “Politics,” Aristotle writes, “A tyrant must put on the appearance of uncommon devotion to religion. Subjects are less apprehensive of illegal treatment from a ruler whom they consider god-fearing and pious. On the other hand, they do less easily move against him, believing that he has the gods on his side” (Cline [[Probable year:: 2019]]) . He believed that implementing religion into the workings of a government gives a tyrant the ability to keep people at a distance, ignoring their disapproval of how they are being ruled and any challenges to the structure of the government itself. When sanctioned by divine order, people find a government much more difficult to question, let alone change (Cline [[Probable year:: 2019]]) .

	Although he held these cynical views toward the idea of religion within the government, Aristotle did construct a “ministry of religious affairs” into his ideal polis. This ministry would make it possible for religious affairs within the polis to be monitored and fostered in one way or another, depending on the polis. Despite his aversion to religion, Aristotle understood religious practice to inevitably exist within any polis, and he decided that this belief should then at least be put to its best use. (Gerson [[Probable year::2018]]) . This use can be by imitation of the divine, regarding their intellectual virtues, that are to foster moral choice or freedoms to speak, behave, or practice whatever religion one sees fit in pursuing justice and seeking to live a virtuous life. In doing this, a polis takes another step in the direction of justice and virtue, once again separating our capacity from that of animals. (Gerson [[Probable year::2018]]) . These views were the beginnings of the ideas behind the freedom of religion that we are free to practice today.		Although he held these cynical views toward the idea of religion within the government, Aristotle did construct a “ministry of religious affairs” into his ideal polis. This ministry would make it possible for religious affairs within the polis to be monitored and fostered in one way or another, depending on the polis. Despite his aversion to religion, Aristotle understood religious practice to inevitably exist within any polis, and he decided that this belief should then at least be put to its best use. (Gerson [[Probable year:: 2018]]) . This use can be by imitation of the divine, regarding their intellectual virtues, that are to foster moral choice or freedoms to speak, behave, or practice whatever religion one sees fit in pursuing justice and seeking to live a virtuous life. In doing this, a polis takes another step in the direction of justice and virtue, once again separating our capacity from that of animals. (Gerson [[Probable year:: 2018]]) . These views were the beginnings of the ideas behind the freedom of religion that we are free to practice today.

	Aristotle’s views inspired the Thomastic principles that “the maintenance of any orderly society required adherence to defined rules of conduct… From this requirement some basic laws could be deduced, such as laws forbidding murder and theft. Such laws did not have to be revealed		Aristotle’s views inspired the Thomastic principles that “the maintenance of any orderly society required adherence to defined rules of conduct… From this requirement some basic laws could be deduced, such as laws forbidding murder and theft. Such laws did not have to be revealed
	by divine inspiration” (Wallace 537-538, [[Probable year::2009]]) . These natural laws could be rationally produced and would serve as the basic moral framework necessary for the success of that society and natural, collective good while divine law would require certain revelations that are only relevant to those who accept it for their eternal good. Based upon this belief, there was clear and rational justification for a state that ran independent of central religion (Wallace 537-38).		by divine inspiration” (Wallace 537-538, [[Probable year:: 2009]]) . These natural laws could be rationally produced and would serve as the basic moral framework necessary for the success of that society and natural, collective good while divine law would require certain revelations that are only relevant to those who accept it for their eternal good. Based upon this belief, there was clear and rational justification for a state that ran independent of central religion (Wallace 537-38).


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2022-11-25T19:51:51Z

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{{Right section
|right=Freedom of Religion
|section=Philosophical Origins
|question=Tradition contributions
|questionHeading=What have religious and philosophical traditions contributed to our understanding of this right?
|pageLevel=Breakout
|breakout=Aristotelian thought
|contents=Aristotle disagreed strongly with the concept of religion, but he believed people’s religious belief could be used both in the state’s favor. Regarding the relationship between politics and religion, in the work “Politics,” Aristotle writes, “A tyrant must put on the appearance of uncommon devotion to religion. Subjects are less apprehensive of illegal treatment from a ruler whom they consider god-fearing and pious. On the other hand, they do less easily move against him, believing that he has the gods on his side” (Cline [[Probable year::2019]]) . He believed that implementing religion into the workings of a government gives a tyrant the ability to keep people at a distance, ignoring their disapproval of how they are being ruled and any challenges to the structure of the government itself. When sanctioned by divine order, people find a government much more difficult to question, let alone change (Cline [[Probable year::2019]]) .

Although he held these cynical views toward the idea of religion within the government, Aristotle did construct a “ministry of religious affairs” into his ideal polis. This ministry would make it possible for religious affairs within the polis to be monitored and fostered in one way or another, depending on the polis. Despite his aversion to religion, Aristotle understood religious practice to inevitably exist within any polis, and he decided that this belief should then at least be put to its best use. (Gerson [[Probable year::2018]]) . This use can be by imitation of the divine, regarding their intellectual virtues, that are to foster moral choice or freedoms to speak, behave, or practice whatever religion one sees fit in pursuing justice and seeking to live a virtuous life. In doing this, a polis takes another step in the direction of justice and virtue, once again separating our capacity from that of animals. (Gerson [[Probable year::2018]]) . These views were the beginnings of the ideas behind the freedom of religion that we are free to practice today.

Aristotle’s views inspired the Thomastic principles that “the maintenance of any orderly society required adherence to defined rules of conduct… From this requirement some basic laws could be deduced, such as laws forbidding murder and theft. Such laws did not have to be revealed
by divine inspiration” (Wallace 537-538, [[Probable year::2009]]) . These natural laws could be rationally produced and would serve as the basic moral framework necessary for the success of that society and natural, collective good while divine law would require certain revelations that are only relevant to those who accept it for their eternal good. Based upon this belief, there was clear and rational justification for a state that ran independent of central religion (Wallace 537-38).

}}