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Is spirit everything?

Started by stormywolf2 · · 👁 4 views · 41 replies

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Participants stormywolf2boldgardener36crimsonjackal8Rachel Bishopironbadger31Taylor Alvarez6swiftcobra15Harold James9Paul Campbell3
stormywolf2 stormywolf2 MemberOP
22 messages
joined Jun 2003
#1 ·
People basically just project whatever they think they know about God onto Him. And honestly, the psychology behind those thoughts pretty much dictates how people act in the real world.

Max Planck says: "Matter doesn't even really exist; there’s just this fabric made of Energy that an intelligent Spirit gives shape to."

And Arthur Eddington goes: "The fabric the world is built from is spiritual fabric."

Just throwing those out there as examples so I don't end up quoting textbooks all day long.

If you look at standard philosophy, you can link two main ideas to the word God: absolute power and absolute wisdom. If anyone actually wants to dig deeper, they can check out a philosophy lexicon—there's usually a massive deep dive on God in there.

But then you've got these philosophers and scientists trying to tear these ideas down using arguments that feel way too abstract and, frankly, kind of ridiculous.
They try to make it sound like man is "god."

Personally? I think it’d be pure insanity if any human tried to transform themselves into that omnipotent version of things. Because one thing is for damn sure: humans aren't, and can never be, the creators of the universe.
Which means we definitely aren't the creators of God either.
What's your take on all this?

Is everything that exists nothing more than spiritual fabric?
M.
stormywolf2 stormywolf2 MemberOP
22 messages
joined Jun 2003
#2 ·
So, all you materialists and atheists out there... nothing to say about this? Not a single thought in those hollow heads?
Seriously, you guys think you're such big-shot philosophers, don't you!🙂
M.
boldgardener36 boldgardener36 Newcomer
1 message
joined Jun 2003
#3 ·
God doesn't need to be all-powerful or all-knowing in any way we could possibly grasp; He is simply God. Trying to compare the divine "mind" to our own little intellects is a fool's errand. It’s like comparing the rudimentary processing power of a single cell in your body to the full consciousness of a human being—that’s a massive oversimplification, at best. How could a solitary cell ever hope to comprehend the depth of our emotions?
crimsonjackal8 crimsonjackal8 Member
41 messages
joined Feb 2003
#4 ·
stormywolf2 said:People tend to view God through the lens of what they actually understand about Him. Naturally, the psychology behind those perceptions ends up driving how people act in the world.

Max Planck once suggested that matter doesn't really exist in any absolute sense—it's just a fabric woven from energies that an intelligent Spirit gives shape to.

Arthur Eddington put it similarly, noting that the very fabric of our world is essentially spiritual in nature.

Just throwing those out there as illustrations—I don't want to spend the whole day quoting textbooks.

stormywolf2, I’m not entirely sure how accurate that second sentence is, but in my eyes, it’s the real heart of this entire discussion.

It feels like we might be chasing a pseudo-problem here. If everything is spirit and everything is matter—what does that actually imply? What’s the real weight behind those claims? I think we need to pin down what those statements actually mean before we can even begin to analyze the consequences of such a worldview.

As for me, I don't really hold a firm stance on this. Whenever I try to wrap my head around these deep, existential questions, I feel the ground slipping away beneath me—I start drifting into the waters of intuition and vague impressions... and honestly, I'm not a fan of that feeling. 🙄

How much is our human mind even capable of judging when it comes to stuff like this?
stormywolf2 stormywolf2 MemberOP
22 messages
joined Jun 2003
#5 ·
crimsonjackal8 says:
stormywolf2, I’ve no clue if that second sentence is actually legit, but honestly? It’s the whole damn point of this thread if you ask me.

stormywolf2:
How right is she? Man, you’d know better than me—you’re the one with the psychology degree, whereas I'm just some guy over here. But honestly, it hits home. We’re always just drifting in whatever direction we can actually reach, whether that’s through how we think, how we feel, or just how we react to things. If a path isn't perceptually open to us, or if we can't reflexively grasp it, we're basically stuck. We can't act on what we can't even process. It's like trying to drive a car in total darkness without headlights; you aren't exactly going anywhere meaningful if you can't see the road.

crimsonjackal8:
Honestly, I feel like we’re chasing a total pseudo-problem here. Like, seriously. Everything is spirit, everything is matter—but what does that even actually mean in the real world? What are the actual implications of shouting stuff like that? We need to nail down what those claims actually signify before anyone can even start digging into the fallout of such a worldview. Let's get some clarity first, then maybe we can talk about the consequences.

stormywolf2:
Look, I feel like we’re trying to climb Everest in flip-flops here. This whole request is basically impossible because, let's be real, we can't even wrap our heads around what defines matter nor spirit. We're stuck. But if you want to get technical about how we actually perceive this mess we call life, everything boils down to space, time, and matter—plus this supposed "force" that probably handles all the causal heavy lifting. These aren't just random things we notice; they're the bedrock. They're the actual threads making up the fabric of reality itself. Honestly, there isn't any other way to relate to existence besides through these fundamental building blocks. That's all we've got to work with.
But look, when you dive into subatomic relationships, there’s this one specific point where everything just breaks. Any kind of sensory measurement—even if you're using high-tech gear—just completely fails. It's like the math hits a wall and gives up.
Look, once you dive into subatomic relationships, that whole idea of splitting things up into "object" versus "subject"? Yeah, forget about it. It just doesn't work anymore. You've got Heisenberg’s uncertainty principle throwing a massive wrench in the gears, setting this absolute hard limit on our measurements. We can't simultaneously pin down the spin and the location of subatomic particles—it's just impossible. At that level, matter loses all its clear-cut, defining characteristics. It becomes a mess. Then you move into energy states and forces, and it hits you: we honestly have no clue how Matter actually came to be. There are these quantum physicists out there trying to solve the puzzle using Higgs bosons—talking about "cosmic" versions popping out of Higgs fields within a quantum vacuum—but let's be real. It's all just speculation and high-concept fiction. Total guesswork.
So, look, according to the laws of thermodynamics, matter isn't some eternal thing. It’s all gonna end up as absolute nothingness eventually because we don't have infinite reserves to pull from. And if matter can't be eternal under the physical laws that run the entire universe, then there's only one logical conclusion: it has to come from something else entirely—something sitting outside the universe itself! Seriously, even the whole "Big Bang and inflation" theory basically screams that matter isn't eternal. It just doesn't add up any other way.

crimsonjackal8:
Honestly, I don't really have a take on this one. Every time I try to wrap my head around these deep, heavy-duty questions, the ground just starts slipping out from under me. Suddenly, I'm just flailing around in this sea of pure intuition and blurry vibes... and let me tell you, I am *not* a fan of that feeling. 🙄

stormywolf2:
That’s basically just the whole vibe of philosophical thinking right there. You gotta dive headfirst into the mess, tear the problem apart, and try to figure out what actually holds water—you know, separating what works logically from what fits under philosophy, psychology, or whatever other empirical science you can throw at it. Honestly? In a wild scavenger hunt like that, your gut feeling is pretty much the only thing you can actually trust.
Let’s get back to that whole mess regarding subatomic relationships. In those tiny little domains, the identity of things exists only in this hyper-idealized state—something we can only ever wrap our heads around by leaning into paradoxes just to describe what's actually going on.
Look, let’s talk about light. We’re talking photons here—those little things that act like particles one second and waves the next. Honestly? The whole "paradox" thing isn't even about the photons themselves. It’s actually just our own broken logic tripping over its own feet. In our way of thinking, there's zero connection between a wave and a particle that makes any sense to us. They're basically incompatible under our current rules of logic. So, we end up stuck using the word "paradox" just to bridge the gap. It's a total mess.
Classic logic just falls flat here. Honestly, even physics starts getting way too categorical—it basically turns into pure abstraction at that point. We’re totally lacking the conceptual and formal tools needed to actually measure or describe this stuff. It's a mess.
Look, Tim, let me just lay it out for you: all these scientific experiments people are obsessed with? They're basically just models. Purely modeling. They’re nothing more than crappy analogies that fail to actually capture reality. Think about it. Our so-called "real world" is basically just a fiction. Our entire logical framework—everything we think we can grasp—completely hits a wall the second the relationship between the subject and the object breaks down. Once you hit that point where concepts like space and time don't even mean anything anymore, then yeah, the laws of nature as we understand them go right out the window too. And once those laws stop working? Then reality, at least the version we perceive, just ceases to exist. If you're trying to be an objective thinker, you have to accept that we exist within the flow of time and space. But once you step outside that? Once those concepts become meaningless? Well, then standard logic becomes totally useless. It just doesn't work there. Period.
Look, this whole causal-mechanical way of looking at things just isn't the only way to see reality, and honestly? It needs to be tossed out the window. People still clinging to causality like it's the holy grail of understanding existence... they don't actually have the receipts. You can't even run empirical tests or get decent measurements down in the subatomic realm without the whole logical structure of "cause and effect" falling apart. Once you hit the quantum level, causality just stops working, and if that's true, then our entire grasp on reality goes right out the drain with it.
M.
Rachel Bishop Rachel Bishop Active Member
80 messages
joined Jul 2003
#6 ·
crimsonjackal8 said:stormywolf2, I’m not sure how accurate that second sentence actually is. To me, it’s the crux of this entire thread.

It feels like a pseudo-problem. Everything is spirit, everything is matter—but what are the actual implications of such claims? What do they signify? One should probably clarify that first before attempting to analyze the consequences of such views.

As for myself, I have no stance on the matter. When I attempt to contemplate these profound questions, the ground starts to slip away. I find myself drifting into intuition and murky impressions... which I find quite unpleasant. 🙄

How capable is our mind, truly, of judging this?


Look...
The most vital thing to grasp regarding this whole matter of matter versus spirit is this...
That division exists nowhere except in our own heads.

There is no matter and spirit, there is no matter or spirit; there is only

one undivided reality.

We could call it anything, but we must recognize it is singular and indivisible.
This topic ties deeply into perception and interpretation.
Because our entire worldview—this material-spiritual split—rests upon them. It’s just a division of reality into spirit and/or matter.

Your lack of a stance is understandable, even justified. That sensation of losing solid ground when thinking about this... it’s quite real. The truth is, that "solid ground" doesn't exist at all. But until we learn to stand on "nothing," we need to hold onto it. Regardless... a time comes when we must let go. It is better to learn how to stand without support while we still can.

What are the implications of these claims, and what do they actually mean?
They mean an incredibly simple solution... and incredible freedom. That’s what they mean. 😉
ironbadger31 ironbadger31 Active Member
79 messages
joined Jan 2008
#7 ·
Rachel Bishop said:Look, here’s the thing...
If we’re really getting down to brass tacks regarding this whole debate over matter versus spirit, there's one massive point we have to grasp...
That kind of split—that division—doesn't actually exist anywhere outside of our own heads.

There isn't "matter" and then "spirit," nor is it matter *or* spirit. What truly exists is

one single, undivided reality.

You could call it whatever you want, but you have to realize it is one, singular, and absolutely indivisible thing...
This whole topic ties back heavily to how we perceive and interpret things,
because that’s really where our entire worldview (this material vs. spiritual divide) rests—basically, on our tendency to split reality into spirit and/or matter.

Honestly, I totally get why you’re hesitant—your "non-stance" makes complete sense. That feeling of the ground slipping out from under you when you think about this stuff? Yeah, that feeling is incredibly real. But the truth is, that "solid ground" doesn't even exist in the first place. Until we learn how to stand on "nothingness," we feel like we need to cling to that stability just to survive. It’s okay... but eventually, there comes a moment where you just have to let go. It’s probably better to learn how to stand without any support while we still have the chance...

So, what are the actual implications of these ideas? What does it all mean?
It means an incredibly simple solution... and incredible freedom. That's what it means. 😉

Sub speciae Spinoza, if I'm not mistaken? 😉

Basically, you've been feeling the pressure of Spinoza lately, haven't you?
Rachel Bishop Rachel Bishop Active Member
80 messages
joined Jul 2003
#8 ·
ironbadger31 said:Under the aspect of Spinoza, if I recall correctly? 😉

Translating under the influence of Spinoza lately, I suppose.

Eh?

Who knows... perhaps Spinoza has been influencing me recently...😉
stormywolf2 stormywolf2 MemberOP
22 messages
joined Jun 2003
#9 ·
Rachel Bishop said:Look, listen up...
The absolute core of this whole mess regarding matter versus spirit is this...
That split doesn't exist anywhere except inside our own heads.

There's no matter and spirit, there's no matter *or* spirit—there is just

one undivided reality.

You could call it whatever you want, but you gotta realize it is one single, indivisible thing.
This topic is tied heavily to how we perceive and interpret things,
because that’s basically what builds our entire worldview—this supposed split in reality between spirit and matter.

Your refusal to accept this is totally understandable, honestly. That feeling of losing your footing when you think about this stuff—that sense of having the ground ripped out from under you—is real. But the truth is, that "solid ground" was never even there. Until we learn how to stand on "nothing," we feel like we have to cling to it. Whatever. Eventually, you're gonna lose it anyway... might as well learn how to stand without a crutch sooner rather than later.

So, what does all this actually imply? What's the point?
It means an incredibly simple solution... and incredible freedom. That's what it means.😉


Man, you're at it again, just throwing stuff out there with zero backup! Not even the most old-school pantheists would claim they've got the whole concept of Spirit and matter figured out. But you? You act like it's no big deal, just flooding the feed with this New Age nonsense.
And don't even get me started on Immanence and Transcendence—you clearly haven't got a clue how they work in the grand scheme of things.

Spirit isn't nearly as material as you're trying to make it look, and matter isn't as spiritual as you think it is either.
"deus sive natura" isn't some empirical fact you can just toss around whenever you feel like it.

God transcends the human spirit, even if we talk to Him like we're on equal footing. Our little human ways of projecting onto Him don't mean anything, just like pantheism doesn't hold water here.

You can't pin God down with pantheism, and you can't reduce Him to some basic, conversational "You."
In the US, we see echoes of this kind of "reciprocal immanence" in religious texts involving the Father and the Son, but even through the Incarnation, you can't just simplify it into equality. Immanence and Transcendence are two sides of the same coin in God's battle—a thing we can't even begin to grasp or describe. It's a total mystery.

Our understanding will always be incomplete because everyone knows deep down that divine divinity exists far beyond our senses and our logic. God's battle is way beyond any "You" we can imagine.
M.
Taylor Alvarez6 Taylor Alvarez6 Member
16 messages
joined Nov 2007
#10 ·
stormywolf2 said:You're back at it again, completely ignoring coverage! Not even the most dense pantheists think they’ve fully grasped the whole picture when dealing with concepts of Spirit and matter. But apparently, that doesn't bother you one bit, so you just keep polluting this digital space with your New Age nonsense.
It seems concepts like Immanence and Transcendence aren't exactly your specialty; frankly, it looks like you don't understand them within their proper context at all.

Spirit isn't nearly as material as you're trying to make it out to be, nor is matter as spiritual as you imagine.
"Deus sive natura" isn't an empirically provable thesis, so it shouldn't be misused in this context.

God transcends the human spirit, even if we maintain a "Thou and Thou" relationship with Him. Our anthropomorphisms aren't the standard, just as pantheism isn't.

You can't pin God down through pantheism, nor can you simplify and reduce Him to a common, conversational "You."
In New Zealand, we see an example of so-called "reciprocal immanence" in Ivanov's Gospel between the Father and the son. However, even through the Incarnation, this shouldn't be treated as a subject of simplified equality. Immanence and Transcendence are exclusively correlative magnitudes of God's battle, which we are incapable of either comprehending or describing. In short, it is a mystery.

Knowledge is therefore incomplete, because every person is aware of the fact that divine divinity lies beyond our senses and reason; God's battle is far beyond any "Thou" concept we could conceive.
M.

My God... what was the author actually trying to say here, and what is this even about?🙂

stormywolf2, it's classic you—a total failure to grasp anything you're writing about... or rather, anything you're merely copying.🙂
swiftcobra15 swiftcobra15 Regular
305 messages
joined Dec 2002
#11 ·
Rachel Bishop said:What?

I honestly don't know... maybe I've been spending a little too much time immersed in Spinoza lately...😉

Please, I beg you! Let's not drag spiritualism into actual Philosophy.😁
Let Spinoza rest in peace. He’s certainly earned it.

To present Spinoza to certain self-proclaimed "philosophers" is truly like casting pearls before swine.
It seems some "philosophers" have never even heard of monism, constantly trying to sneak in more insidious forms of dualism.
Agy keeps insisting on explaining everything through the lens of Catholic theology, but the reality is quite simple:
If we allow for the idea that "God is both immanent and transcendent," we could prove just about anything, because such a claim is as logically hollow as saying something is simultaneously black and white.😉
stormywolf2 stormywolf2 MemberOP
22 messages
joined Jun 2003
#12 ·
stormywolf2 said:Don't even go there! Please, let's not drag some weird spiritism nonsense into "Philosophy." 😁
Just let Spinoza rest in peace. Seriously, the man earned it.

And honestly? Bringing Spinoza up to certain self-proclaimed "philosophers" is just casting pearls before swine.
It feels like some of these "thinkers" have never even heard the word monism, so they just keep trying to shove these sneaky little versions of dualism down our throats.
Aggy keeps trying to explain everything through the lens of Catholic theology, but look, it’s actually pretty simple:
If we start agreeing that "God is immanent and transcendent at the same time," we can basically prove whatever garbage we want. It’s like saying something is simultaneously black and white. It makes zero sense. 😉

You two occultists are totally in sync, aren't you?
How about we try doing actual philosophy for once instead of this esoteric cloud of nonsense!😎
M.
ironbadger31 ironbadger31 Active Member
79 messages
joined Jan 2008
#13 ·
stormywolf2 said:God transcends the human spirit, even if we exist in this "You and Thou" relationship with Him. Our little anthropomorphic ideas don't really hold water here—just like pantheism doesn't quite hit the mark either.

It’s almost like you’re quoting Spinoza, which is pretty wild considering you claim to be a hardcore Catholic!
stormywolf2 said:In the US, we see an example of what you might call "reciprocal immanence" in the Gospel of Ivanov between the Father and the Son. But even through the Incarnation, we shouldn't fall into the trap of simplified equality. You see, Immanence and Transcendence are strictly correlative aspects of God's battlefield—something far beyond our ability to actually grasp or describe. It’s all just a mystery.

Our understanding will always be incomplete, because deep down, everyone knows that divine divinity exists far beyond the reach of our senses and logic. That divine battlefield is way beyond any "Thou" we could ever imagine.
M.

One minute you're acting a bit agnostic, then you flip to being a theist, and then suddenly you're a Christian😕. Seriously, you've gotta pick a lane when it comes to your philosophical stance! You spend all this time bashing New Age stuff, yet you're more of an eclectic mix than they are!👎 👎
stormywolf2 stormywolf2 MemberOP
22 messages
joined Jun 2003
#14 ·
"Quote:"
ironbadger31 said:It’s like you’re straight-up quoting Spinoza or something. If you're really out here claiming to be this hardcore Catholic all the time, you should probably be his biggest rival, right? Makes zero sense.
One minute you're playing the agnostic card, then suddenly you're all about that theist life, and before we know it, you've gone full Christian on us. Pick a lane!😕 Man, you seriously gotta pick a side with this whole philosophical thing. You spend all this time trashing New Age nonsense, but honestly? You’re more of an eclectic mess than any of those hippies!👎 👎

Where do you even get the nerve? Seriously, acting like the "philosophy subforum" is some kind of cleanup crew or a fix-it shop for everyone else's mess. What a joke. 😎
If anyone's actually an outlier here, it’s strictly you. Seriously, man, you're typing like you just rolled out of a third-grade classroom.
Look, I’m just arguing from whatever angle feels right at the moment, alright? Because honestly, all these different perspectives have their own damn value. You can't exactly take any of this into a lab and run some scientific test on it to see if it holds up. It just doesn't work like that.
Man, you’re really playing dumb, aren't you? Seriously!👎
Look, if any of my claims sound like total nonsense to you, go ahead—tear 'em apart. Hit me with your best shot and tell me why I'm wrong. Just stick to the logic, alright? Everything else is just noise. Forget the rest.
M.
ironbadger31 ironbadger31 Active Member
79 messages
joined Jan 2008
#15 ·
stormywolf2 said:Where do you get the nerve to claim the "philosophy subforum" is some kind of cleanup crew? 😎

Wait, where did I even say that?😕
stormywolf2 said:I'm just arguing from the perspective that makes sense to me right now—every angle has its own merit, after all.

Look, sure, those arguments have value—but only when they're coming from *you* 🙄. Remember when I was trying to walk you through one of our previous topics using Spinoza's monism and the immanence of God? You basically told me I was talking nonsense, calling those ideas outdated, primitive, and totally rejected by the modern world
.
So cut the crap—don't try to play both sides of the fence! 👎 👎 👎 👎
stormywolf2 stormywolf2 MemberOP
22 messages
joined Jun 2003
#16 ·
Obelix said:Where on earth did I even write that?😕
Look, sure, your arguments carry weight, but only when they're coming from you🙄. Remember when I was laying out that whole thing about Spinozan monism and the immanence of God? You were basically shitting all over it, calling those ideas outdated and primitive relics that the modern world tossed in the trash ages ago.

So don't give me that bullshit—you're just talking in circles and contradicting yourself!👎 👎 👎 👎

I am not contradicting myself because I’m not even defending that thesis in this discussion. If I bring up pantheism, it’s always framed as a question—you can see that right there in the topic title. But, purely from a philosophical standpoint, that Spinozan thesis holds water. For me personally? Not so much. But hey, if someone tries to dismiss that theory by making stupid, shallow jabs at a philosophical debate, then I can easily argue from a pantheistic angle without it meaning I actually live my life by those rules.

Obelix, if you actually call yourself a philosopher, you're giving a pretty pathetic showing. And if you're trying to become one, you’ve gotta let other people hold views that aren't yours. I'm no philosopher myself, but that doesn't mean I can't have a real conversation with you. The thing is, I haven't seen any sign that you're capable of having an actual, informative discourse. Why?

Try using your logic to actually convince people that your takes on a problem are right.
If you're backing Spinoza's philosophy, then defend it. If not, then show me where the weak spots are. Use a theological-philosophical lens. Or even a scientific one.
I’d honestly be happy if I could actually learn something from you!
Right now, you're just talking shit without any purpose or point.
M.
Rachel Bishop Rachel Bishop Active Member
80 messages
joined Jul 2003
#17 ·
Why doesn't stormywolf2 write?
Science, philosophy, and religion all fail to provide an answer,
and they never will. It all boils down to one thing... money. There's always enough of it floating around somewhere.
But what exactly do philosophers do if they aren't tackling those kinds of heavy questions?
What is the actual purpose of philosophy, and what has it actually achieved—or failed to achieve?

I finally got an AC unit installed. Now my apartment is cool enough to host penguins without any trouble.
To celebrate, I’ll offer you a brief orientation course on Western philosophical thought and its long, grueling struggle with God.

so...

Joseph M. bochenski – Introduction to Philosophical Thought

……….
Absolutely.

….In this final reflection of our series, we arrive at the problem of the Absolute. This is what philosophers traditionally called the Infinite... because for a philosopher, God... isn't found at the starting line like He is for a believer. If a philosopher ever reaches Him, it is only after a long trek through the realm of finite, worldly beings.
A particular difficulty here is that there are two paths to God:😛 the path of religion and the path of philosophy. A human being is a unity; you can't easily split the believer from the thinker. Therefore, there is always a risk that faith will bleed into philosophical reasoning, leading us to hold certain things as intellectually proven when, in fact, the mind—philosophy itself—cannot achieve them.
First, history has taught us one thing: no great thinker has ever truly questioned God's existence. It might sound strange given the sheer number of so-called atheists out there. But if you look closer, you realize the great philosophical debates were never aimed at the existence of an Absolute, or an Infinite. Plato, Aristotle, Plotinus, Thomas, Descartes, Spinoza, Leibniz, Kant, Hegel, Whiteheadian, if we dare compare lesser spirits to those giants, all asserted that such a thing exists. Even the official party philosophers of communism, while vehemently denying the Christian God, simultaneously argued that the universe was infinite, eternal, boundless, and absolute. The question isn't whether God exists, but rather: is He a Person, a Spirit?
It seems odd, but that is the reality. Perhaps there are a few outliers who deny the Absolute, but they are a negligible minority.
The stubborn question is not whether God exists, but how we are meant to conceive of Him.
Of course, the question of God's existence is legitimate. No authority—not even the collective weight of every philosopher combined—can serve as a sufficient reason for any philosophical claim. We have the right, and indeed the duty, to ask what reasons compel us to accept God's existence.
In this regard, we can divide philosophers into two groups based on their methods for proving God's persistence. I’ll call the first "intuitionists" and the second "conjecturists"—though neither term is quite adequate.

to be continued......
Rachel Bishop Rachel Bishop Active Member
80 messages
joined Jul 2003
#18 ·
continued...

Intuitionists suggest that God—the Absolute—is somehow directly given. We encounter Him through experience. One must admit such philosophers are rare, or perhaps they simply rarely admit to holding such a thesis. It might even apply to those aforementioned Marxist philosophers—after all, they never actually provided proof of infinite and eternal matter. Thus, it is assumed they possess direct experience of it. The famous French philosopher Bergson didn't claim to have such an experience personally, nor that it was accessible to other philosophers, yet he taught that it holds true for the mystic, using that very idea to construct his proof for the existence of God. These remain exceptions.
Among pure intuitionists, we must distinguish thinkers who, like Max Scheler or Karl Jaspers, affirm a certain apprehension of God. However, they held that man experiences God not within himself, but through a similar being. For Jaspers, human existence is what relates to itself and, by extension, to Transcendence—to God. He thus apprehends the Infinite—if one may put it that way—not directly, but indirectly, within himself, within his own struggle. I suspect Jaspers would protest if this were called a "proof," and the same applies to Scheler. Perhaps it could be described as an insight into finite being that is of such a nature as to allow one to grasp the Infinite. In that case, there might not be such a vast difference—contrary to first impressions—between that view and the position of the explicit rationalists.
But there are two types of rationalists. Some among them—for instance, St. Anselm of Canterbury, Descartes, Spinoza, Hegel, and many others—believe that God's existence can be proven a priori, without any relation to the experience of finite being, essentially through pure thought. Just as the characteristics of a triangle can be derived from its definition, independent of whether triangles actually exist in the world, so too could God's existence be proven.
However, both Thomas Aquinas and Kant refuted that proof with such success that it is rarely defended today.
In opposition to this, many philosophers accept various proofs for the existence of God based on experience. I will present them as I found them in the work of Whitehead, a major 20th-century theorist of God. It seems to me that what he says, in essence, could be approved by other thinkers in this group.

to be continued.....
Rachel Bishop Rachel Bishop Active Member
80 messages
joined Jul 2003
#19 ·
continued....

Whitehead argues that we can identify constant existence within our world. Everything that exists is in a state of becoming. For instance, a green apple becomes yellow. According to his view, there must be some driving force behind this process of becoming. He calls this "creativity." Yet, creativity alone isn't enough. Even if we assume the world possesses an inherent drive toward the new, that doesn't explain why this novelty takes the specific form it does.
One could argue that certain laws dictate why an apple turns red or yellow instead of blue. But that just postpones the question. Why, among an infinite number of possible natural laws, do these specific ones exist? Why does the evolution of the world follow this particular path rather than any other? The common response—one often heard—is that we simply cannot answer that. Whitehead flatly rejects such a stance. He contends that the philosopher exists specifically to provide rational understanding and explanation. By its very nature, a philosopher must assume that explanations exist and that reason governs the world. This is the fundamental premise of science; the only difference between philosophy and individual sciences is that philosophy applies rationalism without limits, reaching far beyond what suffices for specialized fields.
Philosophy, Whitehead claims, has both the right and the obligation to always ask: Why?
This leads to the affirmation that God—an infinite power above the world that determines its specific course—must exist. He refers to this as the "principle of concretization," the foundation for why things are as they are and not otherwise.
Then comes the next logical step... Why does the world exist at all, and why this specific world instead of another? Within the world itself, there is no reason for this. It would only ground itself if it were absolute, but then the Absolute would also have to exist. In any case, we are forced to accept something of that nature.
To avoid such a conclusion, there is only one possibility: one must claim that something irrational exists in the world. To put it elegantly, that means something entirely absurd and meaningless. Truly, everyone who denies the validity of the aforementioned proof is, in various ways, an irrationalist. This includes positivists, certain idealists, and finally, the philosopher made famous by his atheism, Sartre.

to be continued....
Rachel Bishop Rachel Bishop Active Member
80 messages
joined Jul 2003
#20 ·
continued....

Sartre is perhaps the most brilliant and piercingly sharp atheist we have ever encountered in philosophy; therefore, it is worth sketching his doctrine briefly.
He understood—more deeply than most—the sheer contingency and insufficiency of everything we find in this world. Everything, he argues, lacks any inherent justification. It simply doesn't *have* to be, yet here it is. You can explain an abstract triangle or a mathematical formula through other means, but those things don't actually exist in the physical sense. But the existence of actual things—this tree root, for instance—cannot be explained away so easily. This real being in the world could only be accounted for by Bog. However, Sartre refuses to acknowledge any Bog—he views such a concept as a contradiction—and thus logically concludes that every being, especially man, is absurd and meaningless. Sartre was uniquely able to articulate the dilemma: one must choose between Bog and absurdity.
And so, he chooses the absurd. If I may offer a brief aside: anyone who recognizes this Srtreov line of thought cannot be labeled merely as a "existentialist." Sartre is a high-level metaphysician. Even when he is wrong, he errs at a level most others haven't even approached.
Still, many philosophers recoil from admitting the world is meaningless. They ask: if everything real is senseless, what is the point of philosophizing? Is there any philosophical explanation or justification left? If that is the case, then a philosopher might as well accept the existence of Bog—despite the terrifying difficulties it brings—rather than concede to the absurdity of Sartre.
Why these difficulties? A believer, or a child with simple faith, faces no struggle in thinking of Bog with love. That is trust; it is a clear thought, regardless of how great or exalted Bog may seem. But the philosopher occupies a different position. To him, Bog is not an object of affection or celebration, but an object of intellect. The philosopher attempts—must attempt—to understand Bog.
Herein lies the primary difficulty: the realization that Bog must be entirely and utterly different from everything else. He must be real, yet in a certain sense, He must possess the qualities of the ideal. By His very nature, He is necessary as an ideal being—therefore, eternal, timeless, and spaceless—yet He is also individual in a specific sense. He is more individual than anything else, completely self-contained, and vital in a way we cannot even conceive. Logically, we must attribute to Him all those qualities we consider the greatest virtues of being—spirituality, personality, and so on. Yet, simultaneously, it is impossible to speak of Him in a way where our words carry the same meaning they hold in relation to created things. Even when we say Bog exists, that "exists" must signify something entirely different than it does for us.
Thus, philosophy falls into a trap. We either claim that Bog is just like other beings, only infinitely higher in every respect—which is clearly false—or we must assert that we can know nothing about Him. The first is obviously wrong; Bog cannot be like other beings. But the second is equally flawed: because if we know absolutely nothing about something, we cannot even assert its existence. If we claim that something *is*, we have already attributed a characteristic to it. Logic teaches us that a mere empty 'x' cannot be confirmed as existing.

to be continued....

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