The question is what is the truest state of being 'awake'? — Jack Cummins
It seems to me that the question of an afterlife is a curious one because, on the one hand, if I do continue to live after I die, then by definition I will know it, whereas, on the other hand, if I do not continue to live after I die, then by definition I will not know it. So, essentially, I can only know the former, but not the latter, state-of-affairs, after I die. — charles ferraro
☆Happy 2021☆
I'm trying to get my place as empty as possible.
— Caldwell
Oh yeah, same here. :sweat: — 180 Proof
Birds, it turns out, are emissaries of the dead. According to Engler, "They will do something unusual to get your attention." — Lizzy Acker
If we live without being alienated form each other, we start to see the universality of being alive and of being human in relation to other forms of life much more clearly than a person can today in a big house surrounded by material objects that are nonliving. — Garth
the animating force has to be present for life — Jack Cummins
We have been suggesting in the preceding paragraphs that bureaucracy grows in large part because technology requires expertise, and bureaucrats are the political actors who have been saddled with the responsibility of interpreting and translating complex technology and social problems into policy. By adopting this explanation of the reison d' etre of the bureaucratic phenomenon as our primary thesis, we have posited a fundamental tension between bureaucracy and democracy. On the one hand are the bureaucrats-as-experts, the specialists with knowledge about particular professions and technics. On the other hand are "the people", those who represent what are considered human values. To carry Thithis dichotomy even further, we have the "computers"- the "technocrats" - squaring off against "humanity". This dichotomization, which obviously is grossly overdrawn, is nonetheless of the root tension between "the bureaucrats" and "the people". — Nicholas Henry
With regard to the influence of education here, that is why I think that it is important to have public educators going out and contesting falsehoods in the public discourse, making sure there is an argument about them and they don't just go unchallenged, even as dangerously close to authoritarianism as that might veer, because freethought is by its very anti-authoritarian nature paradoxically vulnerable to small pockets of epistemic authority arising out of the power vacuum, and if that instability goes completely unchecked, it can easily threaten to destroy the freethinking discourse entirely and collapse it into a new, epistemically authoritarian regime; a religion in effect, even if not in name.
In the absence of good education of the general populace, all manner of little "cults", for lack of a better word, easily spring up. By that I mean small groups of kooks and cranks and quacks each with their own strange dogmas, their own quirky views on what they find to be profound hidden truths that they think everyone else is either just too stupid to wise up to, or else are being actively suppressed by those who want to hide those truths from the public.
Like all these conspiracy theorists.
Meanwhile, those with greater knowledge see those supposed truths for the falsehoods that they are, and can show them to be such, if only the others could be engaged in a legitimately rational discourse. But instead, these groups use irrational means of persuasion to to ensnare others who do not know better into their little cults; and left unchecked, these can easily become actual full-blown religions, their quirky little forms of ignorance becoming widespread, socially-acceptable ignorance, that can appropriate the veneer of epistemic authority and force their ignorance on others under the guise of knowledge.
Checking the spread of such ignorance by challenging it in the public discourse is the role of the public educator. The need for that role would be lessened if more people would actively seek out education, but not everyone will seek out their own education and so some people will continue to spread ignorance – and even those who do seek out their own education may still accidentally spread ignorance – and in that event, there need to be public educators to stand against that.
But that then veers awfully close to proposing effectively another "religion" to counter the growth of others.
I think there is perhaps an irresolvable paradox here, in that a public discourse abhors a power vacuum and so the only way to keep religions, institutions claiming epistemic authority, at bay, is in effect to have one strong enough to do so already in place. But I think there is still hope for freedom of thought, in that not all religions are equally authoritarian: even within religions as more normally and narrowly characterized, some have their dogma handed down through strict decisions and hierarchies, while others more democratically decide what they as a community believe. I think that the best that we can hope for, something that we have perhaps come remarkably close to realizing in the educational systems of some contemporary societies, is a "religion", or rather an academic system, that enshrines the principles of freethought, and is structured in a way consistent with those principles.
What semblance of that we may have once had in America sure seems to be failing nowadays, at least. — Pfhorrest
Apart from formal education I would say that families are the beginning of the process of learning to think, rather than just being told what to think. My parents used to talk to me a lot and encourage me to think freely. When I was at school I was aware that had discussed so much that others had not been encouraged to think about.It is surprising that my parents never thought through their religious beliefs fully, as I have done, and chose to cling on to their original beliefs. — Jack Cummins
At the same time, I also understand that this is a complicated discussion because we've already developed systems that are biased/polarised in one way or another and galvanised them with values and significance which we are compelled to uphold (fight for). It's why we must consider the positives of attachments even when, in essence, by definition, it is the antithesis to the meaning of freedom. — BrianW
Jack Cummins
696 — Jack Cummins
That is a good question, although it is as if we are living in space capsules during this year of social isolation, with need or unmet needs. My imagined fantasy of a space capsule with all my needs met would be the chance for freedom to pursue the writing and artistic life. But I would probably still want to meet others. Nevertheless, I would prefer the space bubble to a really stressful social situation.
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Options — Jack Cummins
Even if we follow the path of self realisation and self-analysis, I think that attachments are still likely to play a large part. I do believe that we can work on particular areas which we can work on, but not all the areas at once. Meditation has an a central role but do not necessarily have to aim to become sages. Of course, if becoming one occurs in the process it may be the best possibility, but if we were to seek that goal it might become a hollow attachment ideal in itself. — Jack Cummins
I am glad if you are able to clarify your thoughts through discussions on threads because that should be the purpose of philosophy. It may involve hard questions. Attachment is a monster and I am sure that there are even some dragons to come yet. — Jack Cummins
The extreme American neofascist corporate oligarchic movement — hypericin
What if you're on the Left and see the above as a conspiracy that is already realized and ongoing. — deletedusercb
It is probably true that declining quality of education increased the vulnerability of the population to conspiracies. A true conspiracy theory can only be believed when there are massive gaps in the believer's model of the world. I would contend that the balkanization of the media, taken to the extreme on social media, is a far more salient factor. — hypericin
So, do you think that the idea of renunciation is not about following a set pathway, but more of a mindset, in which one feels free from the binding of the concerns of day to day existence?
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Options — Jack Cummins
↪Janus
According to Buddhist thinking it is fine to be attached ("find refuge") in the Sangha (the community of the faithful), the Four Noble Truths and the Dharma ("Way") because they are believed to lead away from attachment to transient, earthly things and lead towards the changeless. — Janus
Khaled....Really? When was this said. I don’t read much about Buddhism in particular but more about Zen and other offshoots. I doubt the words used were “attached” though — khaled
Yes, what kind of thread have I created? Your post is very interesting. Perhaps it is my 'monster,' and it arose from my subconscious on Christmas eve, and was unleashed on the forum for everyone to consider. I think it probably stems from the conflicts which I have going around in my subconscious, encompassing Catholic guilt and disillusionment.
I am really interested in paganism and I would imagine that that it is certainly about celebrating of pleasure rather than repression. I have read a bit but not much but know that the early albums by The Waterboys, who are one of my favourite artists embrace it in their music.
But I would imagine that the pagan solstice celebrations are extremely different from the ones in Christian based consumer culture. When I was at school and in my original church background I always found a clash between the supposed Christian basis of it in the birth of Christ and the commercial celebration. I do believe Chistmas was originally a pagan custom, which the Christians redesigned to fit into their perspective and system of rituals. — Jack Cummins
I do believe in the importance of enjoying ourselves and being one's best. I don't believe that life is meant to be miserable.
Hope you are have a good Christmas. I am busy reading and writing but having an enjoyable time. I am also being DJ with my mum, giving her an assortment of music.
Let's hope that 2021 brings more enjoyable times for everyone! — Jack Cummins
noun: relativism
the doctrine that knowledge, truth, and morality exist in relation to culture, society, or historical context, and are not absolute. — Oxford Languages
We would have to assume that I am real so is my experience in flowing continuous time. But I am not so sure about other people whose experience is obviously different from mine and from one another therefore cannot be absolute or even just objective. — magritte
It is ,of course, difficult for thinkers to go beyond the head. Perhaps there are many energy centres for perception, including chakras, and the Chinese idea of meridian points. — Jack Cummins
Matrix | mathematics | Britannicawww.britannica.com › Science › Mathematics
Oct 29, 2020 — Matrix, a set of numbers arranged in rows and columns so as to form a rectangular array. The numbers are called the elements, or entries, of the matrix. Matrices have wide applications in engineering, physics, economics, and statistics as well as in various branches of mathematics. — Britannica
Image result for heaven and earth blending I Ching
We speak of “moving heaven and Earth” as a metaphor in English for great effort towards a goal. According to Fu Xi's I Ching, an ancient Chinese divination method, we can metaphorically move heaven and Earth simply by changing our attitude, and in the process, pave the way for peace, success, and happiness. https://medium.com/@rascalvoyages/fu-xis-i-ching-on-how-to-move-heaven-and-earth-730848d14316#:~:text=We%20speak%20of%20%E2%80%9Cmoving%20heaven,peace%2C%20success%2C%20and%20happiness. — Rascal Voyages
The god of the Old Testament is definitely described as jealous on a number of occasions. That's why we wants Abraham's people, the Hebrews, to worship no other god than him. The point though, was the question of why they would portray God as having human characteristics like anger and jealousy which are not seen as really good traits. Is it the case that these were seen as good traits back then? More likely it is the case that they wanted to portray God in a way that would make people fear and obey Him.
But then with the New Testament and Christianity, God is portrayed as loving and caring, supremely good. I think that this demonstrates an evolution in the way that human beings view morality and ethics. At first it was thought that the way to make people behave is to threaten them with punishment, and strike fear into their hearts. Then it was learned that the better way is to forgive, love, and care for people. And we can see that they went from the ten commandments of "thou shalt not..." to the single golden rule of what to do, love your neighbour. I think it's far more effective to encourage cooperation and morality through kindness than it is to try and force morality through threats of punishment.
i really cannot see what you mean when you say morality is a matter of cause and effect.
This is an example of fate, determinism, which is not an example of believing in God, rather it's the contrary. A religious person cannot look at the effects of the actions of atheists as God's plan.
I really like your last sentence! :cheer: what a yummy thing to contemplate! What is the spirit of the Christian who ignores knowledge, and the spirit of the pagan who thinks that knowledge is vitally important? Also, what is the source of spirit? When I felt my mother had betrayed me by lying to me about Santa Claus, she lovingly explained Santa Claus is the spirit of Christmas. The spirit of Christmas is clearly manifested by thoughts and actions.
Really, I think spirit is inherent within all living things as the source of living action, vitality. But it needs to be cultured, directed, otherwise it will go in any random way. I believe there are two features to guidance. One is to stop the inclination toward action, and this is will power. In conscious human actions It goes against the spirit, preventing rashness and ill-tempered actions, encouraging prudence. The other is knowledge and this allows that the spirit which has been brought under control through will power might be pointed in the right direction. — Metaphysician Undercover
I probably summarised Hillman's argument very badly, especially as I don't have a copy of it to quote or refer to. What I probably failed to show was that he is talking about transformation on an inner level, not in terms of outer goals. James Hillman is influenced by Jung and wrote his books on archetypal psychology and is concerned more with the inner journey.
This is in contrast to the whole way in which I have seen recovery based mental health care which is structured around clear objective goals.
That is one of the difficulties I found with cognitive behavioral therapy, which is all about achieving clear goals and misses out the on what is going on with the unconscious.
When I was writing a paper on art therapy with suicidal clients my tutor spoke of enabling people to live without hope. Both the idea of setting clear objective goals or trying to live without hope both seem extremes. Probably the process of trying to sort out our lives is the most we can do. It is good that you found happiness even though you were grieving.
I liked your reference, about a week ago, to your real snakes, because sometimes there seem to be more snakes than ladders, but I do try to hold on to a sense of humour. That was especially important when working in mental health care. — Jack Cummins
I once read a fantastic book on the subject of suicide by James Hillman, called, Suicide and the Soul. Hillman speaks of the suicidal search as being one a wish to end the life one is living, and have a transformed life. He stresses that the art is for this not have to be in the concrete act of suicide itself, but the suicidal urge in itself as making way for transformation on some level in one's life. — Jack Cummins
That ancient God is a bit weird, "jealous" for example, and angry such that He might smite you. In those times I think they were assigning to God human emotions, which it was later realized that a well-tempered person ought to control. This might be an indication of how human attitude toward different emotions evolves. Jealousy seemed like it might be considered a good trait back then, but now it is not considered to be a good emotion. In any case, human emotions were attributed to God. You might notice that Jesus rebelled against the misrepresentation of the relationship between people and God. In Christianity most the human characteristics of God are removed, except love, but we're still left with a weird relationship between Jesus and God. — Metaphysician Undercover
Being virtuous does require knowledge, this is not what is disputed by Plato. What is disputed is the idea that knowledge is sufficient for virtue. Knowledge is necessary, but not sufficient. We will sometimes go ahead and engage in activity which we know is wrong. — Metaphysician Undercover
Since we very clearly can go ahead and act in ways that are illogical, doing something which we know is illogical (maybe buying a lottery ticket as a simple example), I think we might find that virtue is not based in logic. Plato introduced a tripartite person. To the body/mind division he added spirit or passion as a medium between the two. Spirit, or passion, is responsible for action, later becoming known as will, and in Plato's theory the spirit can ally with the mind, to ensure that we act rationally, but also the spirit might ally with the body which would influence us to act irrationally. So in the instances when we know the right thing but do the wrong thing, the spirit, which is the cause of action, is aligned with the body rather than the mind. — Metaphysician Undercover
