On 09 Oct 2014, at 05:35, Samiya Illias wrote:
What is your position on teleology? Do you think that there is a
cause or purpose for everything?
There is a purpose to things relatively to other things and/or the
everything. It might be like a god playing hide and seek with itself.
The intrinsic purpose is to remember or to recognize one-self, may be,
but some will pursue the illusions and that's OK too.
Also, what do you think of this:
http://signsandscience.blogspot.com/2014/08/teleology-purpose-built-universe.html
They assume nature, and intention for nature. Not sure about nature,
but intentions exist in elementary arithmetic (assuming
computationalism). Not all can be satisfied.
Religion is the purpose,
science is the tool,
contemplation and spiritual transport are the result, when science is
done properly, which we learn by experiences.
Bruno
Samiya
On Thu, Oct 9, 2014 at 7:30 AM, meekerdb <[email protected]> wrote:
On 10/8/2014 5:07 PM, Jason Resch wrote:
On Wed, Oct 8, 2014 at 2:50 PM, meekerdb <[email protected]>
wrote:
On 10/8/2014 10:40 AM, Bruno Marchal wrote:
On 07 Oct 2014, at 20:17, meekerdb wrote:
On 10/7/2014 1:17 AM, Bruno Marchal wrote:
On 06 Oct 2014, at 20:15, meekerdb wrote:
Here's an interesting interview of a philosopher who is
interested in the question of whether God exists. The
interesting thing about it, for this list, is that "God" is
implicitly the god of theism, and is not "one's reason for
existence" or "the unprovable truths of arithmetic".
How do you know that? How could you know that.
I read the interview. For example
D.G.: I'm not a believer, so I'm not in a position to say. First
of all, it's worth noting that some of the biggest empirical
challenges don't come from science but from common features of
life. Perhaps the hardest case for believers is the Problem of
Evil: The question of how a benevolent God could allow the
existence of evil in the world, both natural evils like
devastating earthquakes and human evils like the Holocaust, has
always been a great challenge to faith in God. There is, of
course, a long history of responses to that problem that goes
back to Job. While nonbelievers (like me) consider this a major
problem, believers have, for the most part, figured out how to
accommodate themselves to it.
It's obvious that Garber is talking about the god of theism. If
he were referring to some abstract principle or set of unprovable
truths there would be no "problem of evil" for that god.
On the contrary, computationalism will relate qualia like pain and
evil related things with what numbers can endure in a fist person
perspective yet understand that this enduring is ineffable and
hard to justify and be confronted with that very problem.
But under computationlism it's not a problem. The is no
presumption that a computable world is morally good by human
standards.
Under computationalism, all possible worlds and all possible
observers exist and there's nothing God can do about
it. God can no more make certain observers or observations not
exist than make 2 + 2 = 3. However, a benevolent theistic god under
computationalism (with access to unlimited computing resources)
could nonetheless "save" beings who existed in other worlds by
continuing the computation of their minds.
You say "could" as though he had a choice, meaning He's not part of
the computable world and is not one of the "all possible
observers". Seems to me that he will have to both save everyone and
also torture everyone in hell.
Brent
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http://iridia.ulb.ac.be/~marchal/
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