The only conclusion in life that I can draw is that all things are concepts. Real objects can only be concepts within my mind, so abstract objects can only be concepts within my mind as well. Nothing can escape this conclusion. Concepts do not “float” out there in the world independent of the mind. They must be constructs of the mind.
Before the first person came into being and after the last person passes away all concepts did not exist. The concepts of self, man and society exist as long as at least one person exists to remember them. Perhaps consciousness is like this, and nothing more.
and no more
anything to lie
conception is a
According to one dictionary, philosophy is the study of the nature and meaning of existence, truth, good and evil etc. And a philosopher is someone who studies and develops ideas about the nature and meaning of existence, truth, good and evil etc.
Personally, I prefer to boil down this definition to just philosophy is the study of the nature of existence and truth. It follows thus a philosopher is someone who studies and develops ideas about the nature of existence and truth.
The inclusion of meaning assumes that existence has meaning to begin with. Here, I beg to differ (or perhaps go along with existentialists like Nietzsche, Kierkegaard and Sartre) and point out that nowhere does it say life has implicit meaning, that only we have assumed it to have meaning, and a universal one at that. It is for this reason I believe that Western philosophy tends to think Eastern Philosophy, particularly Buddhism is nihilistic in outlook.
Thus, Western philosophy has a tendency to belittle relativism and relativistic meaning. They are happy to say things like the only constant is change and not blink an eyelid at the relativity and even the contradiction in the statement or proposition. One must also see the nature of language (move towards a philosophy of language) in order to understand the nature of knowledge (epistemology), the nature of existence (ontology) and the nature of reality (metaphysics).
And so I must therefore question the nature of religion as well. I have never known a religion to be personal, for one person and that person alone. If it were then its god must be non-universal. In short, religion is a social act. If it were a non-social act then we need not talk of church and religion in the first place. But the fact that we do have church and the concept of a religion we must assume religion to be above all else a relativistic social construct. And if so then the talk of good and evil must also be relativistic as well. Philosophy, therefore, must reject religion, or at least study religion as part of the nature of human existence, not to assume it is part of or above philosophy as such. There is what I will suggest here as not so much a philosophy of religion but a religion of philosophy, and that it has infiltrated Western philosophical tradition so thoroughly that it had almost escaped notice.
Man, everywhere, is in chains (limited and transient as a condition of existence) yet he believes that he is free.
The Image is so ubiquitous today that it has numbed us, that is, until we see the unfamiliar image which we usually call Art. In this sense, it is unnecessary to worry about The Image’s overusage since this actually gives all the more Art its strength.
To me, God is like a celebrity – He had been perfect until His history of plastic surgery surfaced. After that I had become more interested in his history than in him.
The fact that we now have a history of Christianity and a history of God means he loses his power upon man. No longer is ‘he’ with a capital ‘H’. And no longer is God beyond quantifiability. Once quantified we can measure him, compare him.
But by insisting that he is unquantifiable we put him beyond criticism and blame. And by quantifying him we can now make him take responsibility for his role in the past, make him accountable for the present, and make him change for the better in the future.
These lines are from my poem atheist become.
For me, a metaphor is what creates the illusion of something like God. They are concepts and nothing more. So they can be as light or as heavy as you can imagine. In the same way we can imagine that when we die we go to some place better. But do we? Is there some place to go? I ended the poem with but nothing will free you / from death and / to nowhere will you go to suggest perhaps the reason why we do imagine a heaven is precisely because the idea of nowhere to go is rather lonely. Atheists must overcome loneliness as they do not have something to comfort them as Christians do. It reminds of the line from Kafka’s novel, The Trial:
“It is often safer to be in chains than to be free.”