Again, the staggering gap between what any of us think we know about the universe â the multiverse? â and all that there possibly is to be known about it. Some will stick God in thereâŚothers donât. Some experience this âspirituallyâ â whatever that means â and others donât.
As though along with all the rest of us, Einstein and Spinoza werenât themselves âinfinitesimally insignificant specks of existenceâ. Yet over and again your scoffing contempt for those able to take that Kierkegaardian leap of faith to God. As though what you think about all of it really is the closest to the âwhole truthâ we can get going back to the existence of existence itself.
And to the extent that particular Pagans derive their âspiritualityâ from nature itself and not from a âtranscendentalâ entity âup thereâ somewhere demanding that you obey His Commandments or burn in Hell, I certainly see clear distinctions.
And, given what Iâve noted from you so far, someone is delusional about God and religion if they donât think about them exactly as you do. The Satyr Syndrome letâs call it. Whereas my main approach is to accept that others might think about these things differently than I do because the lives that we have lived and the experiences that we have had can be profoundly different in turn.
So, okay, I tell them, whatâs left given that other than the extent to which we are actually able to demonstrate what we believe about either God or religion to others?
With Maia there is her âspiritual Selfâ. Something that she seems in all honesty and sincerity to believe in. But only to the extent she can communicate it to others or to demonstrate it to others in terms of her own value judgments, will the gaps in communication narrow. I still root that in dasein and in the âpsychology of objectivismâ. But in not being her what can I myself effectively convey to her? All I can do, in respecting her intelligence, is to sustain my attempt to get in closer. Or to just give up and move on to others. And, of late, Maia has not been around. So perhaps she is back to seeing philosophy as she once put it in an email as a âsoul-crunchingâ or âsoul crushingâ exercise.
Okay, thereâs what I believe now about my own existence out in the world around me. But then thereâs the gap between what I believe now and all that there actually is to be known about the existence of existence such that the âhuman conditionâ itself becomes wholly explicable âinsideâ it.
As for Rummyâs RulesâŚ
There are known knowns. These are things we know that we know. There are known unknowns. That is to say, there are things that we know we donât know. But there are also unknown unknowns. There are things we donât know we donât know.
âŚyou tell me how our speculations here regarding Pagan morality are not embedded in them.
Spinoza and Einstein studied the universe, Kierkegaard was just a scared little viking looking inwards. He has nothing to say of value unless you share the same sort of angst ridden delusions he did and what to double down on that plunge into the rabbit hole.
Iâll take baruch and albert over Sad Soren anytime.
Indistinguishable from any other delusion. Why that one?
Itâs just pure hybris.
Oh you mean RumsfeldâŚ
Why not take it a stage further. It might tell you something.
Zizeck completely the symmetry and talks about unknown knowns.
Those are the unrealised and unspoken endemic assumptions that guide us.
Your problem is that you have never really unpacked the assumption that the universe has to have a god, or spiritual component.
You have failed to question your unspoken assumption that âwhy we are hereâ has to have an answer - it does not.
Yout are labouring under the mistaken idea that removing god means having to replace him with something. Again it does not.
All these things are unknown knowns, and they are all suggested insidiously by your upbringing but have no merit.
Your problem is a failure to grasp the wider picture, realise your ignorance and that you ignorance has been filled with phantasms.
But you ought to embrace the possibility that there is no basis for these questions at all.
Be content.
Itâs relevant because all of us are merely speculating about things like God and religion. And it is certainly not inherently or necessarily irrational or delusional to feel a spiritual connection to nature. Some feel one, others donât. Again, given what can be at times enormous differences between the lives weâve led, the experiences weâve had. Or does only your own life, your own experiences count?
Then this partâŚ
Again, from my frame of mind, this tells us so much more about you than it does the point you make. Itâs awash in an âarrogant, autocratic, authoritarianâ contempt for those who donât measure their worth by your own caustic Satyrean-like assumptions. Youâre like VT over at PN. Ever and always bringing me back to this with your ilk:
Only, unlike with me, in my view, itâs not polemics with you. Itâs sheer hubris, swagger, scorn. Whatâs behind that?
From my frame of mind this is nothing less than sheer stupidity. Or maybe you are just in a particularly foul mood? To compare the two as though they were interchangeable?
This coming from you!!!
And what might that be? How about this: the unknowns that the human brain itself has not evolved enough yet to even grasp at all.
Then whatever the hell thisâŚ
âŚmeans.
You canât help yourself, can you? A âconditionâ perhaps? Once again, the assumption I make is that given the gap between âIâ and âall there isâ going all the way back to a definitive understanding of existence itself, what on earth can âIâ possibly know about the ontological â the teleological? â parameters of the âhuman conditionâ. Youâre the fool here in my view who just sweeps that part under the metaphysical rug. And has actually been able to convince himself that his own contemptuous conclusion here really is the optimal explanation!
Then just more of the bumbling, bombastic same:
You really donât have a clue as to just how ridiculous you come off here, do you?
Still no definition for DasienâŚ
How is this cunt a philosopher when she refuses to even define the words she uses?
Are we supposed to discuss a concept each using our own private definitions?
to hat end?
Just to pass the time?
Then why should I adopt her definition, even when I do not know itâŚand lower myself to her contexts?
On what grounds are we supposed to make compromises, if not moral ones?
If thereâs no morality involved in whether or not Mary Land is a promiscuous slut, or cheap whore, or an idiot demanding an abortion to sae her from the consequences of her lifestyle or her stupidity, then why should I pay for her whorish lifestyle and her idiotic mistakes - even if through my taxes and tolerance?
Why am I obliged to pay to protect her and to aid her when she fucks up?
No morality, right?
No god, right?
So why? Why should I take on the burden of her idiocy and/or her whorish ways in a world with no moral codes?
The quintessential philosophical pedant allowing himself to be reduced down to drivel like this. He canât even rouse himself to go beyond the same repetitious droppings.
Fortunately [for him] the embarrassment is only one month a year. But that it is of his own making!!
Trust me: when you get this from him and his ilk here it means that in not sharing his own point of view, you havenât read his point of view âproperlyâ.
Then he just canât help himself. As with Satyr [his soul-mate here with me] he simply goes berserk with the declamatory insults:
Again, heâll either address the reason that he âloses itâ here time after time or he wonât.
Otherwise, sure, if he is as intent as Satyr clearly is here to make a fool out of himself with me, so be it.
If nothing else it is entertaining. Though, admittedly, Iâm not particularly proud of that. Well, most of the time.
Though, on the contrary, over and over and over again, I managed to conceive of many things that were outside of my own point of view:
How about him? What has he been wrong about?
And, given a particular context in which members here have conflicting moral and political and spiritual value judgments, anytime Sculptor wants to explore the gap between Heideggerâs intellectual/philosophical contraption Dasein in Being and Time and the manner in which I construe the existential meaning of dasein hereâŚ
All she does is yap on and onâŚabout things she does not comprehendâŚif she did she could define the terms she uses and explain why she uses them, using her own words.
Sheâs a a witless gitâŚnot gib. Gabby is special. Her tastes are extra refined.
Want evidence of my positions?
Real life evidence?
There they are.
This is Americanism on display.
This is what nihilism doesâŚit creates the living brain-dead - zombies.
Hungry, needyâŚindividuals that think and act in uniformity, mindless herds.
All she does is yap on and onâŚabout things she does not comprehendâŚif she did she could define the terms she uses and explain why she uses them, using her own words.
Sheâs a a witless gitâŚnot gib. Gabby is special. Her tastes are extra refined.
Want evidence of my positions?
Real life evidence?
There they are.
This is Americanism on display.
This is what nihilism doesâŚit creates the living brain-dead - zombies.
Hungry, needyâŚindividuals that think and act in uniformity, mindless herds.
Iâd prefer if you didnât talk this way.
There is a lot of swears and insults circulating between
PolishYouth and Lorikeet/Satyr right now.
I was hoping they would keep that to themselves.
You should know better.
ETHICS AND COMMUNITY
Principles of Moral Thought and Action
From the RELIGION LIBRARY site: Paganism
Here again this begs the question: if there are many variations are all of them equally reasonable? acceptable? warranted? Is each member of the Wiccan/Pagan community permitted to embody his or her own âmoral parametersâ regarding interactions in the community that result in conflict pertaining to value judgments?
Thatâs the part that most intrigues me. The extent to which in a Pagan community, might makes right, right makes might or moderation, negotiation and compromise prevails when there are differences of opinions about behaviors either prescribed or proscribed.
You know whatâs coming: self-defense, the prohibition of harm, the unwillingness to engage in this or that behavior given what particular context? If âall conductâ what of conflicting goods such as abortion? No harm to the fetus or no harm to the pregnant woman desperate not to be?
And if there is no consensus here in a particular community then who or what decides the fate of the fetus or the pregnant woman?
Itâs the part that revolves around a âspiritualâ relationship with nature that makes this all so obscure for me. If this is always an individual thing then how can social interactions be sustained at all without one or another irresistible force meeting one or another immovable object: en.wikipedia.org/wiki/Irresisti ⌠ce_paradox
In other words, when it ceases to be a âphilosophical paradoxâ and becomes an actually âhuman all too humanâ reality?
So, basically, Pagans are just like all the rest of us. They live a particular life in a particular historical and cultural and experiential context and from that come to acquire traditions that predispose them to one set of virtues rather than another. They just connect the dots [spiritually] to nature rather than to a god/the God or to ideology or to deontology or to biological imperatives.