he axiological question might not make sense with respect to pantheism (or might need to be reconstructed) since world value apart from God makes little since if pantheism is true.
Panentheism considers the universe to be a proper part of God and thus suffers from a similar worry.
Or consider that on a polytheistic religion such as Hinduism the axiological question can be asked with respect to many different Gods. Many of the different deities of Hinduism each have their own unique axiological value. Furthermore, one can explore whether it makes sense to assess the value of each deity separately or whether they need to be assessed together.
Finally, consider that it’s far from clear that there is the concept of evil on Buddhism. At the very least, the Buddhist understanding of evil is quite different from how the Judeo-Christian tradition understands it.
This brings into focus the question of whether it’s possible to make objective axiological judgments without somehow depending on the values of what one is supposed to be assessing in the first place.
Panentheism considers the universe to be a proper part of God and thus suffers from a similar worry.
Or consider that on a polytheistic religion such as Hinduism the axiological question can be asked with respect to many different Gods. Many of the different deities of Hinduism each have their own unique axiological value. Furthermore, one can explore whether it makes sense to assess the value of each deity separately or whether they need to be assessed together.
Finally, consider that it’s far from clear that there is the concept of evil on Buddhism. At the very least, the Buddhist understanding of evil is quite different from how the Judeo-Christian tradition understands it.
This brings into focus the question of whether it’s possible to make objective axiological judgments without somehow depending on the values of what one is supposed to be assessing in the first place.
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