On 28 Feb 2015, at 19:33, Samiya Illias wrote:
On 28-Feb-2015, at 11:00 pm, Bruno Marchal <marc...@ulb.ac.be> wrote:
On 27 Feb 2015, at 12:56, Samiya Illias wrote:
Why don't you just call it One with a capital O
Because I use "One" for Plotinus first Hypostase. I use God, for
the general notion, used by most philosophers and comparative
theologians.
God / Allah (The Deity) are terms used for a being worthy of worship
(loving obedience).
That might be true for those who meet God, and strictly speaking it go
without saying. But it might lead to catastrophes when said by anyone,
because you can't really name God so as to be clear about what to obey
to. Cerfeul, as the trick is ,for some tyrant, to make believe he is
the intermediate. That happens very often.
Does the One/God of Comp mean as such?
I suspect so, but with that important proviso, above.
From what I've gathered from your explanations, it simply points to
an origin, not the Creator of the origin(s). Is that correct?
I would say that it points on the permanent immutable perfection, say,
at the origin and end of all origins and ends. It is out of time and
space, and explains the reason of the perception of origin, time,
space, etc
I think "God" is more a semantic reason than an "origin". It is not
omnipotent. Its perfection makes it unable to cope with many things,
including matter. There is a trade-of between knowledge and ability to
change/move. God can oscillate between knowing all things, but then
unable to change anything, or forgetting and then being able to change
and move.
But it is a very complex subject, and I am extrapolating probably too
much. You might read the book by Brian Hines "Return to the
One" (subtitled "Plotinus' guide To God-Realization"). It is not a
scholar, but it fits rather well with the machine's talk, but to
verify this we need to climb that Mountain, and if I remember well we
are still learning lacing the shoes ....
About this, can you tell me if you have a idea of what a set is? And
what a subset is? How many subsets has the set {0, 1}?
I hope you indulge my math teaching vocation ... For the greeks,
mathematics is the preliminary study of theology.
Bruno
Samiya
Bruno
Samiya
On 27-Feb-2015, at 4:23 pm, Bruno Marchal <marc...@ulb.ac.be> wrote:
On 26 Feb 2015, at 21:52, meekerdb wrote:
On 2/26/2015 3:09 AM, Bruno Marchal wrote:
Fro the greek, the existence of God is a quasi-triviality,
because God, by definition, is the reality that we search. Then
the real question is what is the nature of God? A person? A
physical thing? A mathematical thing? A first principle, etc.
The Greeks had many concepts of the basis of reality which were
not assumed to be gods, i.e. persons. Anaximander called it
"aperion". From Wikipedia:
"Greek philosophy entered a high level of abstraction, adopting
apeiron as the origin of all things, because it is completely
indefinite. This is a further transition from the previous
existing mythical way of thought to the new rational way of
thought which is the main characteristic of the archaic period
(8th-6th century BC)."
So I reiterate my objection that using "God" is not only
obfuscating your avowed meaning it is also wrong to say it's
what the Greeks meant by the basis of reality.
Yes, it is a key moment in the greek theology, where at the
beginning, God was considered as finite, and the infinite was
confused with the indefinite, and almost an insult. Later they
make the infinite (apeiron) into a possible attribute of the ONE,
and reserve the indefinite ofr the notion of bad, or matter.
If you don't like the term "God" I will use "Allah". The main
point about God is that it has no name, so *any* name is wrong. I
did not use God, except in a reply which has lead us to that
infinite useless vocabulary discussion. God is just the most
common quasi-name (pointer).
I made clear what I meant, and the important point is the coming
back to the scientific attitude in theology, which is typically
concerned with soul, afterlife, (re)incarnation, origin of
universe, transcendence, truth, non-nameable, etc. It is the ONE
of Parmenides and Plotinus, and it is not distinguishable from
arithmetical truth, in case we are machine.
BTW, sometimes ago, you suggested here to promote my work to
Templeton. How is that going?
Bruno
Brent
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