What do you consider proof of God, if anything?

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That’s why “potency-in-act” includes both potency and act, yet is a single word. I must admit I got this phrase from a Korean professor with a surfeit of education in classical languages, and don’t particularly care for it except that it is strange enough to be difficult to mistake for something else. Without the hyphens and the understanding that it is meant to be a single word, along the lines of those compound words that Germans make up for everything, it is definitely not correct.

Yes, and I always understood the idea of Aristotle’s motion to be that original potency becoming actual, not the realization of potency in something that is actual.

I am pretty sure we are on the same page, if you mean by “chronology” that we are talking about “becoming,” rather than “essence.”

In my post I meant “chronology” in the strict sense, to distinguish “potency becoming action” from the sort of becoming that happens in the temporal universe.
Yes! It is the form that is in the process of becoming one with the primary matter, that is the substantial change that we are talking about. At the beginning, the matter does not possess said form. At the end of the process, the matter then possesses the form. Sometimes substantial change can be effected instantly. Other times, it is a process. Does this make sense?

jd
 
From here, it seems that one must reify “necessary” and “contingent” in order to claim that one form of the cosmological argument has strength.
In and for our intellects, we do reify “necessary” and “contingent”. But, we really do have a choice between the use of the abstraction, or the use of the reality of the necessary or contingent statuses. If I place a mouse in a bell jar and remove all of the air from the jar, the mouse will die (not to mention explode). Thus the mouse’s existence is contingent upon its receiving sufficient air. Likewise, if I can go back in time and do that to the mouse’s parents, the mouse will never have existed. So, the poor little thing is also contingent upon its parents, or, at least their gametes.

Now, when we think of contingency and necessity with regard to mobile being, in general, then, we have no choice but to consider it abstractly, i.e., in a reified state.
As I alluded to in another post, it seems to me that the concepts of a “necessary thing” and a “contingent thing” enjoy the same ontological status as the numbers zero and one. (In fact, Dedekind’s axioms – dunno why Peano always gets the credit – for natural numbers seem to map nicely: zero being the necessary element of the semigroup, all other numbers being contingent on that number via the successor function).
And you tipped your hand – you seem to not be a mathematical realist. Why be a realist when it comes to necessity and contingency?
Hmm. I see your point. Allow me, therefore, to postulate that I am not a mathematical realist for precisely the reason that there is a difference between mathematical reality and necessity/contingency reality. But, that being said, perhaps there would not be such a difference if we cooperated in the understanding that one = unity, or unified, rather than a set, or sequence, of just numbers.

You see, if we are talking about a singular mobile being - which is really all that there is in nature, apart from rare anomalies - then what we are predicating of mobile being is of the same overall genus, but, by a different category. For example, if we predicate that a particular mobile being is contingent, due to some real dependency or other, we are predicating that in the same way that we predicate a particular mobile being as one, that is, a unity.

But, we cannot say - unless we’ve lost our minds - that that particular mobile being is two, or three, or twenty, or a million. We can only say the latter conceptually, by abstracting a unity and applying a plurality to it. Otherwise, we would have to present the actual plurality.

This reminds me of the story of the rabbit farmer who is paid a visit by a TV reporter. After a nice, but, lengthy conversation about rabbit husbandry, the reporter glances out into the field and asks the farmer if he has any idea how many rabbits he owns. The farmer says, “Yes, I have 22,612 rabbits.” Whereupon, the reporter asks, “Goodness, how do you accomplish counting them?” To which the farmer replies, “Well, that’s easy, I count the ears then divide by two.”

Anyway… in one sense, quantity (number) can be predicated of matter, or mobile being, but, in the other sense quantity is only inferentially predicated. You see the difference?

Now, as regards contingency and necessity, we predicate these precisely in the same way we predicate unity, or one-ness, to mobile beings.

jd
 
I have not been following this discussion, but I am unclear about what is meant by the word “efficient”;
There are four known causes, in nature, derived from the First principles discovered through a beginning, or general, science of nature enunciated by Aristotle, Aquinas, and others… The first of these is matter, or the material cause. The second cause is the efficient cause. Efficient is from the root word meaning “effect”, so that it can be called the effector cause, as opposed to the material cause , which is that which is affected. In the example of wood burning to ash, the wood is the material cause of the effect (ash), while the fire is the efficient cause.
additionally, I assume, that when asking about a cause not related to motion, the word “motion” is being used for general types of motion, wheels turning and the like–I would like to say, most everything is in motion.
Sort of, with the exception that the turning of a wheel is still local motion. When taken in its wider sense, motion also means coming to be. It is the process, then, of the acorn becoming an oak tree.
Somewhere out in the far reaches of this solar system, it has been put forward that a lack of motion, zero Kelvin, would be the planet Uranus–the cause of this, might be the distance from the sun, and any other star, insufficient enough as a source of heat, to reach such a planet, and without chemical properties such as what we have on earth, which tend to be less concentrated in their mass, for whatever reason; although, the planet itself is in motion, both in terms of rotation, and orbit.
Very interesting. I’d like to know more about it.
It is difficult for me to think, that there is any element of the universe, without some characteristic of motion and therefore, if there is a cause without motion–such a cause has been related, or the direct cause of motion, for quite sometime, and it may no longer be said, the cause is currently unrelated to motion–God for instance.
That is, in a way, one of the arguments of St. Thomas Aquinas.

jd
 
This is a category error. Triangles aren’t the sort of things that are classified as true of false. Sentences are.
It’s not a “category error.” It’s simply another way of saying, “. . . actually actual.” C’mon.
And how does a triangle become attached to a physical being?
Glue.
I would suggest the same sort of conversational tools you use with rocks and trees.
I guess the Alien monster is both a concept and real, then. or, perhaps it is really real as the effect of the cause which is the concept. I am so confused.:confused:
What the heck are you talking about? More category errors. Numbers aren’t the sort of things that knock on doors.
Oops! I didn’t realize.
What are you saying? That numbers aren’t real? I guess I’ll have to find a new job.
Can you touch a number? Of course, you can write a number. Once written, does it come to life some how?
Of course numbers are concepts. Are you saying that concepts don’t exist? Does this conversation even exist for you?
You’re right. Only the concept that we are conceptually having a concept conversation is real.

Good grief!:bigyikes:

jd
 
Hi there Atassina 🙂

I was wondering if you would answer a question about that. I’ve heard that argument before, and I always felt that it discounted all the things that are not beautiful… death, decay, tornadoes, sickness, etc. How do you see that working into the picture? Just curious.
Actually this is a rather interesting question and take on things. You are right in that many people get the greatest inspiration from the “beautiful” things and things that give joy to the senses. I would not say that this negates the other things. A scientist looking into “decay” might well see God in the process, especially if that scientist is trying to turn decay into something useful like methane Gas and/or compost to grow plants etc.
If one looks for God in these things one will see Him.

Just my 2c

Peace
James
 
I was just curious what the response would be since I’ve never actually gotten a response so such a question. I’m curious what the viewpoint is regarding the negatives in life because the person specifically stated that they see the positives in life as proof of God. The answer only matters in that it will fulfill my curiosity.
Hey, Pele - soccer player extraordinaire! I have a question for you. Without the negatives, how would you know what the positives were? If everything was positive, it would be a wonderfully boring world.

God allows, or, rather, permits the negatives. Without them, there would be no contraries. There would be no privation or possession. Everything would be possessed. There would exist an excruciating sameness throughout the universe. While I hate some of the negatives, overall, I am grateful that they exist.

Moreover, neither we nor anything else would exist, so it would be most moot. Physical things (and beings) come to exist precisely because of contraries. It is in the nature of finite thing-ness that there be privation and possession. That there be life and death. That there be pain and pleasure. That there be health and sickness. That there be care and cruelty. Etc., etc., etc.

No contraries = perfection. No contraries and we’d all be gods, of course, sans some god-attributes.

Just curious.

jd
 
Hey, Pele - soccer player extraordinaire!
Well, not right now… I think I broke my toe playing a few weeks ago. Getting too old I think 😦
I have a question for you.

Without the negatives, how would you know what the positives were? If everything was positive, it would be a wonderfully boring world.

God allows, or, rather, permits the negatives. Without them, there would be no contraries. There would be no privation or possession. Everything would be possessed. There would exist an excruciating sameness throughout the universe. While I hate some of the negatives, overall, I am grateful that they exist.

Moreover, neither we nor anything else would exist, so it would be most moot. Physical things (and beings) come to exist precisely because of contraries. It is in the nature of finite thing-ness that there be privation and possession. That there be life and death. That there be pain and pleasure. That there be health and sickness. That there be care and cruelty. Etc., etc., etc.

No contraries = perfection. No contraries and we’d all be gods, of course, sans some god-attributes.

Just curious.

jd
That is an interesting take on it… I agree that the bad amplifies the good and that we don’t appreciate the blessings we have if we aren’t reminded why they are blessings. However, do you see heaven as a place where some contraries or negatives exist then, or will we all be kind of god-like in perfection there?
 
Well, not right now… I think I broke my toe playing a few weeks ago. Getting too old I think 😦

That is an interesting take on it… I agree that the bad amplifies the good and that we don’t appreciate the blessings we have if we aren’t reminded why they are blessings. However, do you see heaven as a place where some contraries or negatives exist then, or will we all be kind of god-like in perfection there?
It’s interesting that you ask this in light of your earlier comparison to God being like Love. Heaven, tha tis existing in the presence of God will be like being completely immersed in a perfect Love. I have a reference somewhere on this but cannot get to it right now. If you’d like I’ll try to look it up tomorrow.

Peace
James
 
It’s interesting that you ask this in light of your earlier comparison to God being like Love. Heaven, tha tis existing in the presence of God will be like being completely immersed in a perfect Love. I have a reference somewhere on this but cannot get to it right now. If you’d like I’ll try to look it up tomorrow.

Peace
James
Ah, I see… that would mesh well with the idea of leaving the physical behind, which is a major belief regarding heaven. No need to look it up, a quote’s source rarely actually means much imho. Thank you for the replies, I think I understand your position in this regard now.
 
Finally, I cannot imagine anything truer known to our intellects. Essentially, to admit that a thing can be moved without requiring the influence of a mover, is to say that all things can move themselves. If that were the case, our cosmos would not be the cosmos we know it to be. Everything would be self-sufficient, self-subsistent, and spontaneous. Everything could and would move anywhere, at any time, in any direction without rhyme or reason. The world would be pure chaos.
Or pure order – “self-sufficient,” “self-subsistent,” and “spontaneous” seems to be a pretty good description of Spinoza’s universe (and not coincidentally, Spinoza’s God). Though I expect Spinoza to be just as unpopular as Hume in these parts.
IOW, not being self-moved, they are dependent upon an outside agent to be moved, and, the outside agent is distinct from them.
The distinction drawn is arbitrary from a metaphysical standpoint. There is no dependency in the all-that-is.
 
In and for our intellects, we do reify “necessary” and “contingent”. But, we really do have a choice between the use of the abstraction, or the use of the reality of the necessary or contingent statuses. If I place a mouse in a bell jar and remove all of the air from the jar, the mouse will die (not to mention explode). Thus the mouse’s existence is contingent upon its receiving sufficient air.
The mouse’s existence as a live mouse, perhaps. Its existence as a dead mouse does not depend on this. It seems that there is some confusion about assigning predicates to things – e.g. this thing is a mouse – vs. the things’ bare existence – e.g. this thing is.
Anyway… in one sense, quantity (number) can be predicated of matter, or mobile being, but, in the other sense quantity is only inferentially predicated. You see the difference?
Now, as regards contingency and necessity, we predicate these precisely in the same way we predicate unity, or one-ness, to mobile beings.
But unless there is only one being, period – which is of course monism – you are still applying the plurality to all-that-is, by saying "this is one being, this is a second being, this is a third being, " etc.
 
A theophany would go a long way for me. But if Mother Theresa never got one, I doubt I’m worthy of one…
David Hume! I am just overly exited because my favorite quote of scripture is placed over his tomb. “Thanks be to God who gives us victory through our Lord Jesus Christ!” -1 Cor 15:57

From the Life and Correspondence of David Hume [on considering the metaphysical]:
“…I am ready to reject all belief and reasoning, and can look upon no opinion even as probable or likely than another. Where am I, or what! From what causes do I derive my existence and to what condition shall I return? Whose favour shall I court, and whose anger must I dread ? What beings surround me ? and on whom have I any influence, or who have any influence on me ? I am confounded with all these questions, and begin to fancy myself in the most deplorable condition imaginable, environed with the deepest darkness, and utterly deprived of the use of every member and faculty.”

1 Cor. 1:18-21
"For the message of the cross is foolishness to those who are perishing, but to us who are being saved it is the power of God. For it is written:
"I will destroy the wisdom of the wise;
the intelligence of the intelligent I will frustrate."

Where is the wise man? Where is the scholar? Where is the philosopher of this age? Has not God made foolish the wisdom of the world? For since in the wisdom of God the world through its wisdom did not know him, God was pleased through the foolishness of what was preached to save those who believe."

In response to the original poster, the proof of God is the same proof of my parents, friends, family, etc. I have a personal relationship with Christ Jesus as I do my mother, father, sister, so on, except the relationship with God Himself is far more intimate than with my own family members. It is a personal experience, an encounter with Christ, not something that has happened once, but has, and continues to happen, is ongoing. As Sadhu Sunbar Singh has perfectly summed up,“I KNOW Him whom I have believed, not I have known about Him or have heard preaching about Him”. Therefore I know God exists in the same manner I know my parents exist, and I know His attributes, qualities, and nature in the same manner I know my parents have black hair, brown eyes, etc. Through a personal relationship. I wish the best of all that is good to all who are part of this discussion.
 
Archbishop Sheen always pointed out and noted the first question in all of Scripture.

“LORD God called to the man, “Where are you?”” -Gen 3:8

Thus, it is God in search of man, of you and I. But in my own choosing, I willingly refuse. Therefore, I am given over to myself and my will. So long as I am on this side of the grave, I am free to return to the One who loves us, and our God always beckons us. “You will seek me and find me when you seek me with all your heart” -Jer 29:13
 
Well, not right now… I think I broke my toe playing a few weeks ago. Getting too old I think 😦
Yeah, that’s not good. Who do you play with? Are you on a team? Is it just for fun or are you professional? Do you remember watching Pele do that roundhouse kick where he basically somersaults and catches the ball over his head with his foot and directs it perfectly into the net? It was amazing!
That is an interesting take on it… I agree that the bad amplifies the good and that we don’t appreciate the blessings we have if we aren’t reminded why they are blessings. However, do you see heaven as a place where some contraries or negatives exist then, or will we all be kind of god-like in perfection there?
That is an excellent question. My answer is that I don’t know. Years ago, a teacher of mine said that, “…the moment we enter heaven, as an angel, we are instantly infused with all of the knowledge of the universe.” What I haven’t figured out is, was she limiting it to just the universe, or, was she talking about “all the knowledge there is to know”?

I would think that everyone that gets into heaven would leave all privation behind; that, perhaps heaven is infinitely spectacular boredom, or, peace. Also, if primary matter is infused with form at the moment of conception, then there would be no need for the contraries of coming to be in heaven. On the other hand, if the angels can move around, it would seem that at least the contraries of motion would exist there.

jd
 
The mouse’s existence as a live mouse, perhaps. Its existence as a dead mouse does not depend on this. It seems that there is some confusion about assigning predicates to things – e.g. this thing is a mouse – vs. the things’ bare existence – e.g. this thing is.
In the way you’re stating it, yes. Again, think of it like this: I could have said either a mouse, meaning a living mouse, or, I could have said a dead mouse, with both having contingency. The live mouse, on the oxygenated air, and the dead mouse on not having been consumed by decay organisms - perhaps contingent, in this case, on time. (Interesting.)

Actually, you can also think of it as applying to a non-animated thing, such as a rock. Its existence is contingent upon its intact-ness. There would be many things upon which it was contingent, wear from wind or water, grinding from the movement of the tektonic plates, disintegration due to landslides, or infiltration by root systems of various sorts, etc.
But unless there is only one being, period – which is of course monism – you are still applying the plurality to all-that-is, by saying "this is one being, this is a second being, this is a third being, " etc.
But, all-that-is is a concept as well. We can’t begin to have any real knowledge of all-that-is, except by reification. There’s too much we can’t see; too much hidden from our view. So, this becomes a postulation only. Further, although “two” is quite important to the “group (set) of two as two,” it is not essentially important to the real beings of the set (if they are in fact real beings), or necessary, to the individuals of the group of two as two. The disintegration of one as one, is the annihilation of that being. Whereas, the removal of one of a set of two as two, annihilates the “two-ness”, but, not the being(s) - unless we do something really bad to that other being that was removed. (Of course, if I had a million dollars and someone robbed me and left me with only one dollar, I might change my mind on this!)

In any event, both the being-left-behind and the being-removed may well maintain their existences as beings, their states altered in only in an accidental way. Why? Because both beings as beings can usually stand on their own, in the struggle of existence and non-existence.

jd
 
Yeah, that’s not good. Who do you play with? Are you on a team? Is it just for fun or are you professional? Do you remember watching Pele do that roundhouse kick where he basically somersaults and catches the ball over his head with his foot and directs it perfectly into the net? It was amazing!
I just play on an amateur league in Atlanta for fun now, been playing since I was eight though. Yes, I remember several of his kicks like that… I think I have a whole tape of Pele and his greatest goals on VHS somewhere 😃
 
In the way you’re stating it, yes. Again, think of it like this: I could have said either a mouse, meaning a living mouse, or, I could have said a dead mouse, with both having contingency. The live mouse, on the oxygenated air, and the dead mouse on not having been consumed by decay organisms - perhaps contingent, in this case, on time. (Interesting.)
The point I was trying to make is that the “contingency” you describe is whether or not various properties can be ascribed to the “thing,” not whether or not the “thing” exists or not. Indeed, even modern physics theorizes that the most basic material in the mouse has “existed” for as long as the universe has – so what does it mean to call it “contingent,” really? The particular arrangement of material that provokes us to call it a “mouse?” Perhaps – but can one really apply that notion of contingency outside its original context of natural processes, as one must do for the cosmological argument?
Actually, you can also think of it as applying to a non-animated thing, such as a rock. Its existence is contingent upon its intact-ness. There would be many things upon which it was contingent, wear from wind or water, grinding from the movement of the tektonic plates, disintegration due to landslides, or infiltration by root systems of various sorts, etc.
Truly I don’t see the difference between saying all of these things are contingent, based on the rock’s history through time – and saying all of these things are necessary, based on taking into consideration the universe without applying time to it.
But, all-that-is is a concept as well. We can’t begin to have any real knowledge of all-that-is, except by reification.
Surely you must have figured by now that I consider this a pseudoproblem, just like the question of uncaused causes, etc. 🙂 I merely put monism forth as a metaphysics equally consistent as the one put forth by scholastics. It’s one of the perks of fallibilism and pragmatism to not need to be committed to any particular metaphysical or foundational claim.
There’s too much we can’t see; too much hidden from our view. So, this becomes a postulation only. Further, although “two” is quite important to the “group (set) of two as two,” it is not essentially important to the real beings of the set (if they are
In any event, both the being-left-behind and the being-removed may well maintain their existences as beings, their states altered in only in an accidental way. Why? Because both beings as beings can usually stand on their own, in the struggle of existence and non-existence.
I guess I am saying – on what grounds can you claim there are two beings at all? Only via mental action. The same applies to necessity and contingency. It might be that ascribing one-ness, two-ness, three-ness, etc., or necessity, contigency, etc., says more about you (and me) than it does about the cosmos.

That’s my basic problem with the cosmological argument – at least in any formulation I can conceive of that doesn’t permit a pantheist interpretation, which is not the aim of the cosmological argument.
 
I just play on an amateur league in Atlanta for fun now, been playing since I was eight though. Yes, I remember several of his kicks like that… I think I have a whole tape of Pele and his greatest goals on VHS somewhere 😃
I can one-up that! I saw him live, years ago when he play in Miami. I used to live there. Soccer then was not the sport it is now. I have learned, along the way, that I like soccer less on TV, than live. People who have not watched soccer from the sidelines, or, I guess, in the game would even be better, have no idea what they’re missing.:D:D

Well, enough diversion for a while. Chat with you later.

jd
 
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