Strangely, philosophers have often wondered whether anyone other than themselves have a mind. Luckily, they’ve all concluded that they're not alone.
The trouble comes in trying to justify the grounds on which this conclusion is based. Cognitive experience (‘having a mind’) can only be had from the privileged position of within one’s own mind. Belief that others have it too is an inference based on shared behaviour, physical form, origins and language.
Still, particularly if you believe strongly that God exists, it is logically possible that you are the only finitely conscious being (presumably the solipsist philosopher doesn’t imagine being God himself, or he would know the answer to his own question. The thought that the answers to some questions might be hidden from God’s infinitely conscious mind would belie the belief that the solipsist is God). The question, then, would be why would God do that? And, more importantly, who is going to be interested in the philosopher’s writings?
Showing posts with label God. Show all posts
Showing posts with label God. Show all posts
Sunday, 18 October 2009
2. Religion
God’s marketing departments run a number of competing promotional campaigns. It’s really beyond the philosopher’s logical brain to understand how this can do anything but harm the credibility of the product. Surely, if God exists, he would
a. have no need of a marketing department; and
b. would not allow them to promote an inconsistent message that’s only going to hurt sales.
(Incidentally, making lists is a philosopher’s third favourite thing to do.]
Religious practice and religious institutions have one important philosophical function, which has little to do with either truth or credibility but more to do with being a kind of social authority broad enough to bear the responsibility of dealing with the gravitas of existential and spiritual matters. Nietzsche was not alone (but has gained all the kudos) in complaining that this amounts to nothing more than existential cowardice on the part of the individual.
At certain times and in certain places, religion has conferred a number of social benefits (helping the needy, comforting the distressed, challenging injustice), but on balance, these have probably been outweighed by the negatives (war, genocide, persecution, prejudice, ignorance, the suppression of science, and, of course, the appropriation of large amounts of land, property and wealth).
Thomas Paine's 'Age of Reason' is the best source of arguments against Biblical doctrine. The many fallacies and poor argumentative structure of Richard Dawkins' 'God Delusion' is probably one of the worst - proof that time doesn't always engender progress, particularly in philosophy.
a. have no need of a marketing department; and
b. would not allow them to promote an inconsistent message that’s only going to hurt sales.
(Incidentally, making lists is a philosopher’s third favourite thing to do.]
Religious practice and religious institutions have one important philosophical function, which has little to do with either truth or credibility but more to do with being a kind of social authority broad enough to bear the responsibility of dealing with the gravitas of existential and spiritual matters. Nietzsche was not alone (but has gained all the kudos) in complaining that this amounts to nothing more than existential cowardice on the part of the individual.
At certain times and in certain places, religion has conferred a number of social benefits (helping the needy, comforting the distressed, challenging injustice), but on balance, these have probably been outweighed by the negatives (war, genocide, persecution, prejudice, ignorance, the suppression of science, and, of course, the appropriation of large amounts of land, property and wealth).
Thomas Paine's 'Age of Reason' is the best source of arguments against Biblical doctrine. The many fallacies and poor argumentative structure of Richard Dawkins' 'God Delusion' is probably one of the worst - proof that time doesn't always engender progress, particularly in philosophy.
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