Francis Jonbäck
Biographic Data
| ID | 1086843 |
|---|---|
| NAME | Francis Jonbäck |
| GIVEN NAMES | Francis |
| FAMILY NAME | Jonbäck |
| SIGNATURE | JONBÄCK F |
| AFFILIATIONS | Uppsala University |
| ORCID | 0000-0001-6313-1209 |
| VERIFIED | Yes |
| TOTAL WORKS | 4 |
| TOTAL CITATIONS | 0 |
| AUTHOR COUNT | 4 |
| EDITOR COUNT | 0 |
| FIRST PUBLICATION YEAR | 2021 |
| LATEST PUBLICATION YEAR | 2024 |
| H-INDEX | 0 |
Between belief and disbelief, between religion and secularity
In order to include all outlooks and perspectives on the world prevalent in contemporary society, countries like Sweden have replaced traditional religious education with worldview education. However, current worldview theory fails to make justice to two important facts concerning the contemporary religious landscape. Firstly, a great many people are semisecular rather than traditional believers or atheists. Secondly, many have non-doxastic attit…
On the rationality of semi-secular simultaneity
Proponents of religious non-doxasticism standardly aim to show how a commitment to traditional religion can be rational in the absence of religious belief. We demonstrate how the non-doxastic framework can be given a much wider application. In a study on Swedish semi-secularity, sociologist Ann af Burén has discovered a pattern where subjects simultaneously entertain naturalistic and supernatural explanations of extraordinary events. We reject Bu…
The Sceptical Response to the Existential Problem of Systemic Suffering
Recently, Yujin Nagasawa has argued that “systemic suffering” – suffering inherent in the evolutionary process – poses a problem for existentially optimistic theists and atheists who think that the world is overall good and therefore are happy and thankful to be alive in it. In short, he shows that it is difficult to consistently believe that the world is overall good when also recognising the existence of systemic suffering. In this article, I e…
Default Agnosticism
Agnosticism has always had its fair amount of criticism. Religious believers often described the first agnostics as infidels and it is not uncommon to see them described as somewhat dull fence-sitters. Moreover, the undecided agnostic stance on belief in gods is often compared with being unsure about such obviously false statements as the existence of orbiting teapots, invisible dragons or even Santa Claus. In this paper, I maintain that agnostic…
No prominent works on this page.
The Sceptical Response to the Existential Problem of Systemic Suffering
Recently, Yujin Nagasawa has argued that “systemic suffering” – suffering inherent in the evolutionary process – poses a problem for existentially optimistic theists and atheists who think that the world is overall good and therefore are happy and thankful to be alive in it. In short, he shows that it is difficult to consistently believe that the world is overall good when also recognising the existence of systemic suffering. In this article, I e…
Default Agnosticism
Agnosticism has always had its fair amount of criticism. Religious believers often described the first agnostics as infidels and it is not uncommon to see them described as somewhat dull fence-sitters. Moreover, the undecided agnostic stance on belief in gods is often compared with being unsure about such obviously false statements as the existence of orbiting teapots, invisible dragons or even Santa Claus. In this paper, I maintain that agnostic…
On the rationality of semi-secular simultaneity
Proponents of religious non-doxasticism standardly aim to show how a commitment to traditional religion can be rational in the absence of religious belief. We demonstrate how the non-doxastic framework can be given a much wider application. In a study on Swedish semi-secularity, sociologist Ann af Burén has discovered a pattern where subjects simultaneously entertain naturalistic and supernatural explanations of extraordinary events. We reject Bu…
Between belief and disbelief, between religion and secularity
In order to include all outlooks and perspectives on the world prevalent in contemporary society, countries like Sweden have replaced traditional religious education with worldview education. However, current worldview theory fails to make justice to two important facts concerning the contemporary religious landscape. Firstly, a great many people are semisecular rather than traditional believers or atheists. Secondly, many have non-doxastic attit…
Epistemology (4 works) · Philosophy (4 works) · Psychology (3 works) · Law (2 works) · Mathematics (2 works) · Political science (2 works) · Religious studies (2 works) · Secularity (2 works) · Theology and Philosophy of Evil (2 works) · Agnosticism (1 work)