Humanistic Paganism

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Literal Minded Atheism

Whether the gods are objectively real is the least interesting question you can ask about a person’s religious experience. What is much more interesting is the subjective reality of their experience. What was the experience was like for them? And what does it mean to them in the context of their life? People’s religious experiences aren’t going to help us put a person on Mars or cure cancer, but they can help us understand why we want to put a person on Mars or why should try to cure cancer.

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Literal Gods Are for the Literal Minded: Re-Enchanting Polytheism

The disenchantment of the world happened, not when we stopped seeing gods and spirits in nature, but when we stopped seeing our essential connection to nature. Personifying rivers and trees with dryads is not going to accomplish this. Rather, we need to realize our essential oneness, the manifold ways in which we are connected to the rivers and the trees–whether or not we find gods in them.

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The Problem and the Promise of Paganism, and Why One Looks a Lot Like the Other

In spite of the uncritical attitudes and superstitious ideas that haunt a lot of Paganism, I still call myself a Pagan. I am still a Pagan because I believe Paganism has the potential to bring together the wisdom of our animistic forebearers and the discoveries of contemporary science in a way that has the power to reenchant the world.

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“Are Humanistic Pagans building a temple in Iceland?” by John Halstead

We Humanistic Pagans may have kin in Iceland.

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“‘As the gods pour, so do mortals’: An alternative conception of divine reciprocity” by John Halstead (Part 2)

PART 2: AN ALTERNATIVE CONCEPTION OF DIVINE RECIPROCITY In Part 1 of this essay (published last month), I critiqued a popular understanding of divine reciprocity. But there is another conception of divine reciprocity. It is rooted in the notion of…

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