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#141 | |
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#142 | |
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Are you able to repeat the process, test it? Steve |
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#143 | |
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Meaning may be a meaningless construct. That’s what you are arguing, whether you realize it or not. Maybe you are right. I think you are wrong. I’d like to discuss meaning but fear I’ll be accused again of derailing a thread. Should I start a new thread or is this the place for it? – Albert Cipriani the Traditional Catholic |
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#144 |
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No, no, please, go ahead. Meaning is precisely what this thread is about. In a naturalist world, how do you derive meaning? How does it compare to religious views, east and west?
I think this is of paramount importance for people of all persuasions. That was my idea to begin with. And I'm glad you're on this thread, Albert. One thing you notice at funerals is that all your relatives and friends, no matter how different they are in their religious convictions... well, nobody gives a darn what the differences are. There are things and events in life where all that doesn't matter. |
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#145 | |
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In a naturalist world, meaning is derived from correlations between facts. Facts, unrelated to any other facts, are just that, facts and nothing more meaningful. So the “quality” we’ve come to know and cherish as “meaning” is, in fact (pun intended), nothing more than a relative quantity of correlated facts. You might think of meaning as an emergent property of correlated facts in the same way wetness is an emergent property of a relative quantity of correlated hydrogen and oxygen atoms. Ergo, we derive meaning by correlating facts. The more facts we can find relationships between, like so many pearls strung together in a necklace, the more meaningful our lives seem to us. For example, if the fact of a woman means to a man the fact of potential sexual pleasure and nothing more, then women will not be meaningful to him. They will be functional to him, like a plastic spoon, not meaningful like a Swiss Army Knife. To such a man, coitus would be an elaborate way of scratching a peculiar itch, not the basis upon which to bond and construct a meaningful lifelong relationship. So if you are tending toward nihilism because your life seems meaningless, you are tending toward death because your life is a scatter pattern of unconnected facts. You need to learn how to connect the dots in your life, correlate the facts of your existence, in order to experience the emergent quality of a meaningful life. So far so good? – Cheers, Albert the Traditional Catholic |
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#146 | |
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![]() I was perfectly awake,taking a shower... How am I going to test "the process"? Three or four days ago I had a dream in which my mother appeared as a younger woman...Then I woke up, and the first thought I had was "What if she died?"... But no, she is not dead. She was fine the last time I checked... |
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#147 | ||||||
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None in Christianity either, but we’ll get to that.
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Nor any hope in Christianity or any other form of theism I can think of. Imagining things gives imaginary hope. What good is imaginary hope? If you die and go to heaven, you still have no purpose. A god doesn’t need you for anything; you’re just as useless as you ever were. We’re all useless on an eternal scale, but that doesn’t matter because the only time we ever live is in the present. Spend your life fearing your death and you only throw away the only life you’ll ever have. They say a dog is a man’s best friend. I think one of the best things men can learn from dogs is how to live in the present which is the only time men ever live. Myself, I only have one daughter, but I really can’t see why it shouldn’t be important for me to leave her the world at least as good as it was when I got here. In my view humans have a good chance of surviving the death of our sun. All we have to do is find a younger sun. Eventually we will die, but when we do, so will all the gods we imagine. |
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#148 | |
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--- NOTE: Last edited by Alethias? That's what your post says. Odd. |
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#149 |
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#150 |
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![]() Great. There's more, of course. Let's take this as far as we can go. I'm going to a funeral over these next two days and am otherwise burried, timewise, but will take this as far as possible with you guys. Continuing now: Let's fine-tune our terms: facts, knowledge, meaning, truth. The common denominator to them all is sensory inputs that we've correlated. Our brain is a pattern recognition machine very good at recognizing patterns. Patterns of what? Patterns of sensory data. Merely recognizing sensory data is a fact. (E.g., baby sees an oval shapped object and hears cooing sounds). Correlating one fact (sensory data) with another (cooing sounds) is knowledge: the baby knows that oval shapped objects make cooing sounds. Making many more correlations associated with those two facts (milk-filled nipple, warmpth, rocking) is the methodology whereby the meaningful is derived: the baby feels the warm fuzzy of having a mother and avoids the cold sharp of being an orphan. Finally, when the baby grow up enough to correlate a great many more facts into a a meaningful statement that has universal application (i.e. motherhood is good as opposed to my mother is good), it has derived truth. What I am proposing is a continuum of correlations from facts to truth, with meaning being just shy of the truth. Because the nature of our brains is such that intellectual correlation and intellectual satisfaction are synonymous, the more correlations we make the happier more satisfied our lives are. It's that simple. In such a paradeigm, a nihilist is one who simply is not complex. He is one who cannot or will not make correlations between facts to such an extent that his life is atomized, nothing but a series of disconnected facts. No warm fuzzies. A saint, on the other hand makes correlations between ALL the facts of his life with a providential God out of thin air, too many correlations, unjustifiable correlations one might say, but many more correlations than the average person and many many more correlations than the average nihilist. Can we agree on this much? Cheers, Albert Cipriani the Traditional Catholic |
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