Abstract
Although some of Ducasse’s discussions of religion taken individually are misleading and appear incompatible with other discussions, we believe that, if all his publications on the subject are taken into account, a consistent (if not altogether plausible) position emerges.
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Notes
C.J. Ducasse, “Are Religious Dogmas Cognitive and Meaningful?” in Academic Freedom, Logic and Religion, symposium at the 1953 meeting of the Eastern Division of the American Philosophical Association (Philadelphia: University of Pennsylvania Press, 1953), pp. 89–97; and Ducasse’s response to comments at the same symposium, Journal of Philosophy 51 (1954), 169–70.
Raphael Demos, Journal of Philosophy 51 (1954), 171; cf. Patrick Romanell’s comment on “Mr. Ducasse’s Denial of Cognitive Significance to Religion,” ibid, 154.
C.J. Ducasse, “What Has Science Done to Religion?,” Centennial Review of Arts and Science 3 (1959), 115–25.
Ibid., p. 124.
C.J. Ducasse, “Philosophical Liberalism,” in Contemporary American Philosophy, VoL 1 (London: Allen and Unwin, 1930), pp. 309–10; Philosophy as a Science (New York: Oskar Piest, 1941), pp. 217-38; Nature, Mind, and Death (LaSalle, Illinois: Open Court Publishing Company, 1951), pp. 51-61.
C.J. Ducasse, A Philosophical Scrutiny of Religion (New York: Ronald Press, 1953), p. 135.
Ibid., p. 144. Ducasse recognizes that religion also has its “debit side,” that is, that religious belief can have harmful effects; but he likens the possibility of harmful effects to the possibility of ill effects of medicine or of a knife if they are misused (ibid., op. 168-94).
Ibid., p. 4.
Ibid., pp. 352-79.
Ibid., pp. 333-50.
See Edward H. Madden and Peter H. Hare, Evil and the Concept of God (Spring-field, Illinois: Charles C. Thomas, 1968), pp. 20–36 for a detailed discussion of this evasion tactic in recent theology and philosophy of religion.
Ibid., pp. 140-46, contains a discussion of modifications of monotheism in Edgar Brightman, Alfred North Whitehead, Charles Hartshorne, Josiah Royce and others.
A Philosophical Scrutiny of Religion, p. 350.
Ibid., p. 233.
Letter to Professor H.H. Price, June 1, 1966.
Letter to Mrs. Roberts, April 4, 1956.
Letter to Dr. Corliss Lamont, March 28, 1964.
Letter to Professor Ralph Tyler Flewelling, May 28, 1947.
In a letter to Professor Dale Riepe (March 5, 1968) Ducasse gives an account of his first contact with the idea: “[T]he idea of reincarnation, which immediately commended itself to me, was first brought to my attention by a lady who … in I think 1903 … showed me a little book that had been published shortly before in that year. The book’s title was La Sagesse Antique à Travers les Ages, and its author was a Dr. Th. Pascal… It acquainted me with the views of the Theosophists, which appealed to me, … and when I returned to New York I joined the Theosophical Society and was for some time in charge of the library of its New York branch. There I read a book, Esoteric Buddhism, by A.P. Sinnett, which sets forth the theosophical doctrines as being esoteric Buddhism.”
Nature, Mind, and Death, pp. 458–59.
C.J. Ducasse, “A Defense of Ontological Liberalism,” Journal of Philosophy 21 (1924). B C. J. Ducasse, A Critical Examination of the Belief in Life After Death (Springfield, Illinois: Charles C. Thomas, 1961), p. 226. Cf. Nature, Mind, and Death, pp. 491-502.
A Philosophical Scrutiny of Religion, p. 204.
Journal of Philosophy 51 (1954), 169.
“What Has Science Done to Religion?,” pp. 122–23.
“Are Religious Dogmas Cognitive and Meaningful?,” p. 94.
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© 1975 D. Reidel Publishing Company, Dordrecht, Holland
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Hare, P.H., Madden, E.H. (1975). Philosophy of Religion. In: Causing, Perceiving And Believing. Philosophical Studies Series in Philosophy, vol 6. Springer, Dordrecht. https://doi.org/10.1007/978-94-010-1786-2_10
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