Religions

In contemporary analytic philosophy of religion, the evil God challenge has been developed by several authors as a parody argument. Proponents of this challenge contend that, given the goods in our world, the hypothesis of an omnipotent, omniscient, omnimalevolent God or the Evil God is absurd. Similarly, they argue, we should conclude that the hypothesis of a good God is also absurd due to the evils present in our world. This paper argues that, with the aid of this challenge and other contemporary debates in the philosophy of religion, one can make the case that a reintroduction of Manichaeism into philosophy of religion is worthwhile. This argument will propose that, considering our total evidence, the Good-God and the Evil-God demonstrate a similar level of support. Additionally, under a reconstructed Manichaean hypothesis, good and evil are seen as mutually explanatory. Furthermore, the natural order can be understood within this framework. Therefore, the Manichaean hypothesis could serve as a viable alternative to monotheistic theism; it can account for the co-existence of good and evil and is compatible with the observed order in nature.

This paper presents the theoretical and methodological foundations of Living a Life of Meaning and Purpose-C (LAMP-C), a novel quantitative instrument designed to assess meaning-making capacity among emerging adults to be used as part of a battery of assessments for religiosity. Drawing on Constructive-Developmental Theory (CDT) as articulated by Robert Kegan, Sharon Daloz Parks, and Marcia Baxter Magolda, LAMP-C operationalizes complex developmental constructs such as cognitive, interpersonal, and intrapersonal growth. LAMP-C integrates CDT with the Rasch/Guttman Scenario (RGS) methodology, which systematically structures items to reflect incremental developmental complexity. An instrument for assessing meaning-making contributes to the comprehensive interpretation of assessments of religiosity among emerging adults. By framing meaning-making through four facets—ideation, relational awareness, conflict resolution, and sense of responsibility—this paper provides a comprehensive conceptual foundation for measuring growth in meaning-making. The RGS methodology further enhances construct validity by enabling precise, context-specific, and developmentally sensitive assessments across three contexts. LAMP-C bridges the gap between qualitative depth and quantitative breadth in assessing developmental constructs, offering a tool that supports both large-scale applications and nuanced theoretical alignment. LAMP-C establishes a framework for assessing meaning-making while setting the stage for future empirical research (e.g., longitudinal studies) to evaluate religiosity in emerging adults.

Contemporary interpretations of psychedelic spirituality are dominated by the “mystical experience model,” which emphasizes that psychedelics can lead to well-being through bringing about ego dissolution and a unitive mystical experience. Rooted in perennialist and dualist assumptions—often derived from Christian mysticism, Vedanta, and Plotinian Neoplatonism—this framework has shaped both scientific discourse and popular understanding of psychedelic states. However, the mystical experience model is controversial: (1) secular critics consider it as too religious; (2) it is a form of mystical exceptionalism, narrowly focusing on only certain extraordinary experiences; (3) its ontological assumptions include a Cartesian separation between internal experience and external reality and a perennialist focus on ultimate reality; (4) it neglects psychedelic learning processes; (5) in the ritual and ceremonial use of psychedelics, shared intentionality and practices of sacred participation are more important than the induction of individual mystical experiences. This article proposes an alternative and complementary model grounded in theurgy, based on the Neoplatonism of Iamblichus and the participatory ontological pluralism of Bruno Latour. Unlike the mystical experience model, which privileges individual unitary experiences, theurgy affirms ritual mediation, ritual competence, and both individual and collective transformation. Theurgic ritual practice makes room for the encounter with autonomous entities (framed by Latour as “beings of religion”) that are often reported by participants in psychedelic ceremonies. By examining how the theurgic framework can expand our understanding of psychedelic spirituality in a way that is truer to psychedelic phenomenology, especially the presence of autonomous entities, imaginal realms, and the centrality of intention and ritual, this article argues that theurgy offers a nuanced and experientially congruent framework that complements the mystical experience model. Framing psychedelic spirituality through theurgic lenses opens space for a vision of the sacred that is not about escaping the world into undifferentiated unity, but about individual and collective transformation in communion with a living, differentiated cosmos.