Themes

The ICHNR Conference 2024 welcomes papers that delve into the following sub-themes:

Sub-theme 1: Metaphysical and Epistemological Issues

Throughout history, philosophers have proposed diverse theories of human nature rooted in metaphysical assumptions such as dualism, materialism, and hylomorphism. How do these theoretical frameworks align with modern empirical research? Can they still find relevance within the ongoing naturalization of philosophical anthropology? What methodologies are best suited to investigate human nature at the intersection of philosophy, science, religion, and theology? Moreover, how can philosophical theories of human nature integrate with religious worldviews? Is it the enigmatic nature of humanity that drives its religious dimensions, or does self-knowledge ultimately derive from divine revelation? Does humanity's "desiderium naturale Dei" or "capax Dei" indicate an inherent connection to the divine? Traditionally, dualism has been seen as most compatible with religious perspectives, but contemporary views, such as "Christian materialism," challenge this assumption. What role can the philosophy of mind play in addressing these questions?

Sub-theme 2: Human Nature, Human Destiny, and Transhumanism

Human nature plays a pivotal role in understanding life, death, and the possibility of an afterlife. Is death an essential aspect of human nature, or could it be transcended? From a religious standpoint, does human finitude inherently imply mortality? How do religious traditions reconcile humanity with the phenomenon of death? Are theological concepts of the afterlife logically and morally defensible? Across religious traditions, human flourishing is often envisioned as "perfection." How meaningful is this notion, and how does it connect to "perfectibility"? Could human "perfection" be achieved through physical or cognitive enhancement? Does the fragility of human beings conflict with ideals of perfection, whether secular or religious? In an era dominated by transhumanist ideas of immortality, are these aspirations substitutes for traditional religions, or could they represent the religions of the future? If humans survive physical death, in what form do they continue to exist—as a singular "component" or as a unified "whole"? Can human subjectivity and personhood persist in earthly immortality or the afterlife? While religious traditions vary in their depictions of the afterlife, they largely agree on its existence. What evidence or philosophical arguments exist for reincarnation or resurrection? Does the notion of surviving as a "soul" hold rational coherence?

Sub-theme 3: Human Nature and Religious Diversity

Although "human nature" is often treated as a universal concept, each major religion presents its own interpretation. How do these religious perspectives differ, and where do they converge? Can the concept of human nature serve as a framework for comparing religions or advancing the discipline of global philosophy of religion? Could it play a critical role in addressing religious diversity? Is it valid to relativize interfaith differences in the name of a shared human nature? In the 19th century, thinkers envisioned a "religion of humanity"—does this aspiration still hold relevance? If such a religion were to emerge, should it result from religious syncretism or represent an entirely new paradigm? On a more practical level, can the concept of human nature facilitate interreligious dialogue and theology? Could it be used to critique religious fundamentalism or promote mutual understanding?

Sub-theme 4: Ethical and Political Issues

The concept of "human nature" has traditionally carried ethical implications, offering insights into what enables moral and spiritual flourishing. But does invoking the term commit us to a specific definition of humanity? Can the concept adequately reflect the diversity of human aspirations, including variations in gender and sexuality? To what extent can its meaning expand without losing its coherence? Classical political philosophy has long been grounded in a particular understanding of human nature. Does this remain relevant in today’s pluralistic societies? In the realm of biopolitics, should "human nature" be seen as a tool for governance or as a safeguard against exploitation? How does the concept of human nature relate to the "common good" in political communities, and is there still room for a religious interpretation connecting the "common good" with the "supreme good"? Finally, as human rights are often rooted in the notion of human nature, how do various religious perspectives enrich—or challenge—our understanding of these rights?