That's cool, a lot of writers on this forum don't like Hegel. — Gregory
Lots of what I also find in Wittgenstein & Heidegger in that.What is “familiarly known” is not properly known, just for the reason that it is “familiar”. When engaged in the process of knowing, it is the commonest form of self-deception, and a deception of other people as well, to assume something to be familiar, and give assent to it on that very account. Knowledge of that sort, with all its talk, never gets from the spot, but has no idea that this is the case. Subject and object, and so on, God, nature, understanding, sensibility, etc., are uncritically presupposed as familiar and something valid, and become fixed points from which to start and to which to return. The process of knowing flits between these secure points, and in consequence goes on merely along the surface. Apprehending and proving consist similarly in seeing whether every one finds what is said corresponding to his idea too, whether it is familiar and seems to him so and so or not.
Analysis of an idea, as it used to be carried out, did in fact consist in nothing else than doing away with its character of familiarity.
— Hegel
but instead had his Son die so that some would be damned and others gotten to heaven from the merits of someone who was tortured for them. It's a sinners' joy first, man-centered belief that masquerades as "giving glory to God". — Gregory
https://www.gutenberg.org/files/19322/19322-h/19322-h.htm—The fate of the Gospels was decided by death—it hung on the “cross.”... It was only death, that unexpected and shameful death; it was only the cross, which was usually reserved for the canaille only—it was only this appalling paradox which brought the disciples face to face with the real riddle: “Who was it? what was it?”—The feeling of dis may, of profound affront and injury; the suspicion that such a death might involve a refutation of their cause; the terrible question, “Why just in this way?”—this state of mind is only too easy to understand. Here everything must be accounted for as necessary; everything must have a meaning, a reason, the highest sort of reason; the love of a disciple excludes all chance. Only then did the chasm of doubt yawn: “Who put him to death? who was his natural enemy?”—this question flashed like a lightning-stroke. Answer: dominant Judaism, its ruling class. From that moment, one found one’s self in revolt against the established order, and began to understand Jesus as in revolt against the established order. Until then this militant, this nay-saying, nay-doing element in his character had been lacking; what is more, he had appeared to present its opposite. Obviously, the little community had not understood what was precisely the most important thing of all: the example offered by this way of dying, the freedom from and superiority to every feeling of ressentiment—a plain indication of how little he was understood at all! All that Jesus could hope to accomplish by his death, in itself, was to offer the strongest possible proof, or example, of his teachings in the most public manner.... But his disciples were very far from forgiving his death—though to have done so would have accorded with the Gospels in the highest degree; and neither were they prepared to offer themselves, with gentle and serene calmness of heart, for a similar death.... On the contrary, it was precisely the most unevangelical of feelings, revenge, that now possessed them. It seemed impossible that the cause should perish with his death: “recompense” and “judgment” became necessary (—yet what could be less evangelical than “recompense,” “punishment,” and “sitting in judgment”!). Once more the popular belief in the coming of a messiah appeared in the foreground; attention was rivetted upon an historical moment: the “kingdom of God” is to come, with judgment upon his enemies.... But in all this there was a wholesale misunderstanding: imagine the “kingdom of God” as a last act, as a mere promise! The Gospels had been, in fact, the incarnation, the fulfilment, the realization of this “kingdom of God.” It was only now that all the familiar contempt for and bitterness against Pharisees and theologians began to appear in the character of the Master—he was thereby turned into a Pharisee and theologian himself! On the other hand, the savage veneration of these completely unbalanced souls could no longer endure the Gospel doctrine, taught by Jesus, of the equal right of all men to be children of God: their revenge took the form of elevating Jesus in an extravagant fashion, and thus separating him from themselves: just as, in earlier times, the Jews, to revenge themselves upon their enemies, separated themselves from their God, and placed him on a great height. The One God and the Only Son of God: both were products of ressentiment....
—And from that time onward an absurd problem offered itself: “how could God allow it!” To which the deranged reason of the little community formulated an answer that was terrifying in its absurdity: God gave his son as a sacrifice for the forgiveness of sins. At once there was an end of the gospels! Sacrifice for sin, and in its most obnoxious and barbarous form: sacrifice of the innocent for the sins of the guilty! What appalling paganism!—Jesus him self had done away with the very concept of “guilt,” he denied that there was any gulf fixed between God and man; he lived this unity between God and man, and that was precisely his “glad tidings”.... And not as a mere privilege!—From this time forward the type of the Saviour was corrupted, bit by bit, by the doctrine of judgment and of the second coming, the doctrine of death as a sacrifice, the doctrine of the resurrection, by means of which the entire concept of “blessedness,” the whole and only reality of the gospels, is juggled away—in favour of a state of existence after death!... St. Paul, with that rabbinical impudence which shows itself in all his doings, gave a logical quality to that conception, that indecent conception, in this way: “If Christ did not rise from the dead, then all our faith is in vain!”—And at once there sprang from the Gospels the most contemptible of all unfulfillable promises, the shameless doctrine of personal immortality.... Paul even preached it as a reward....
...
In Paul is incarnated the very opposite of the “bearer of glad tidings”; he represents the genius for hatred, the vision of hatred, the relentless logic of hatred. What, indeed, has not this dysangelist sacrificed to hatred! Above all, the Saviour: he nailed him to his own cross. The life, the example, the teaching, the death of Christ, the meaning and the law of the whole gospels—nothing was left of all this after that counterfeiter in hatred had reduced it to his uses.
...
When the centre of gravity of life is placed, not in life itself, but in “the beyond”—in nothingness—then one has taken away its centre of gravity altogether. The vast lie of personal immortality destroys all reason, all natural instinct—henceforth, everything in the instincts that is beneficial, that fosters life and that safeguards the future is a cause of suspicion. So to live that life no longer has any meaning: this is now the “meaning” of life.... Why be public-spirited? Why take any pride in descent and forefathers? Why labour together, trust one another, or concern one’s self about the common welfare, and try to serve it?... Merely so many “temptations,” so many strayings from the “straight path.”—“One thing only is necessary”.... That every man, because he has an “immortal soul,” is as good as every other man; that in an infinite universe of things the “salvation” of every individual may lay claim to eternal importance; that insignificant bigots and the three-fourths insane may assume that the laws of nature are constantly suspended in their behalf—it is impossible to lavish too much contempt upon such a magnification of every sort of selfishness to infinity, to insolence. And yet Christianity has to thank precisely this miserable flattery of personal vanity for its triumph—it was thus that it lured all the botched, the dissatisfied, the fallen upon evil days, the whole refuse and off-scouring of humanity to its side. The “salvation of the soul”—in plain English: “the world revolves around me.”.
— link
Don't try to figure out free will. There too many monsters of the conscience that interfere with objectivity. Daoists say to live spontaneity, as I read in Huston Smith's book on religions and the newer book God is not One (which is an ironic title) — Gregory
Get involved in philosophical discussions about knowledge, truth, language, consciousness, science, politics, religion, logic and mathematics, art, history, and lots more. No ads, no clutter, and very little agreement — just fascinating conversations.