Tom Caylor wrote:
>
> Stathis Papaioannou wrote:
>> Tom Caylor writes (quoting Bruno Marchal):
>>
>> [TC]
>> > > > My whole argument is that without it our hope eventually runs
>> out and
>> > > > we are left with despair, unless we lie to ourselves against the
>> > > > absence of hope.
>>
>> [BM]
>> > > Here Stathis already give a genuine comment. You are just admitting
>> > > your argument is "wishful thinking".
>>
>> [TC]
>> > I was being too poetic ;) By "despair" I meant nihilism, the belief
>> > that there ultimately is no meaning. I am arguing that the ultimate
>> > source of meaning has to be personal. I'm just saything that my
>> > argument is of the form, "If meaning is not ultimately based on the
>> > personal God, then there is no true meaning, because..."
>>
>> I realised when I was about 12 or 13 years old that there could not be
>> any
>> ultimate meaning. I was very pleased and excited with this discovery,
>> and ran
>> around trying to explain it to people (mostly drawing blank looks, as
>> I remember).
>> It seemed to me just another interesting fact about the world, like
>> scientific and
>> historical facts. It inspired me to start reading philosophy, looking
>> up words like
>> "nihilism" in the local library. It also encouraged me to question
>> rules, laws and
>> moral edicts handed down with no justification other than tradition or
>> authority,
>> where these were in conflict with my own developing value system.
>> Overall, I
>> think the realisation that there was no ultimate meaning was one of
>> the more
>> positive experiences in my life. But even if it hadn't been, and threw
>> me into a
>> deep depression, does that have any bearing on whether or not it is true?
>>
>> Stathis Papaioannou
>>
>
> It's interesting that in my observations quite a lot of people have an
> eye-opening experience around the age of 12 regarding the meaning of
> life. Perhaps it has to do with entering puberty and forming our own
> sense of purpose. I guess you might know something about this from
> your background, Stathis. For me it was when I was eleven, I think
> triggered by starting to go to a boarding school and living away from
> my parents. One night I had this overwhelming sense of God's presence,
> a sense of ultimate love surround me and reassure me that everything
> was going to be all right. And I felt a deep sense of gratitude just
> for being alive. It was a strict boarding school (religious!), and
> there was a real sense of competition, but when my mom asked me in a
> letter how I was doing, I said, "I'm just fine, as long as they don't
> cut my head off!" Anyway, from then on I felt "centered", or at least
> I had a "center" that I could go back to, because I knew that I was
> loved by the One from whom Everything/Everyone comes from.
>
> My view of this is that we form our view of meaning as a process of
> thought about whatever resources we have. For instance, someone could
> look around them at the options for defining meaning, and choose not to
> base their meaning on any so-called "ultimate" source. However, this
> general process in an of itself doesn't seem to actually prove one way
> or other that a particular basis of meaning is the "real" basis of
> meaning, if such a thing actually exists.
>
> How does this relate to the Everything List? That's a good question,
> and is one of the questions I want to pose on this thread. Does the
> Everything idea, or discussions at the Everything "level" have anything
> to do with the meaning of life? Does it shed any light on the meaning
> of life, or meaning in general; or vice versa: does the meaning of
> life, or one's view of meaning, have any significant effect on the
> Everything issues, and if so how?
>
> Certainly in the view of many big thinkers, the meaning of life is the
> central question of philosophy, and it seems that philosophy has a
> central bearing on the topic of this List. For example Albert Camus,
> in his The Myth of Sisyphus says:
>
> "There is but one truly serious philosophical problem, and that is
> suicide. Judging whether life is or is not worth living amounts to
> answering the fundamental question of philosophy. All the
> rest--whether the world has three dimensions, whether the mind has nine
> categories or twelve categories--come afterward. These are games; one
> must first answer... If I ask myself how to judge that this question
> is more urgent than that, I reply that one judges by the actions it
> entails. I have never seen anyone die for the ontological argument
> [for the existence of a god]. Galileo, who held a scientific truth of
> great importance, abjured it with the greatest of ease as soon as it
> endangered his life. In a certain sense he did right. That truth was
> not worth the stake. Whether the earth or the sun revolved around the
> other is a matter of profound indifference. To tell the truth, it is a
> futile question."
I wouldn't say "greatest of ease". He was shown the instruments of torture and he knew the Church would use them. But I don't fault him for recanting, because the truths of science don't depend on people. Unlike religious doctrines that die with the last adherent, empirical truths are not affected by who pronounces them.
Brent Meeker
There is a certain impertinence in allowing oneself
to be burned for an opinion.
-- Anatole France
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Received on Sat Dec 30 2006 - 19:12:48 PST