@Aedes,
Aedes;119302 wrote::flowers:
As you sort of mention there is a string of thinkers (not scientists!) probably starting from Spinoza, but certainly from Hume, extending through Nietzsche and through the Existentialists, who from various influences (some scientific, some anthropological, and some speculative), have devalued the traditional Western conceptions of cause, purpose, morality, etc. I don't neglect authors in this either, like Voltaire and Dostoyevsky. Even Shakespeare was definitely a non-philosophical, non-moral, non-religious writer.
Don't know about Spinoza on this list. His 'intellectual love of God' was the pinnacle of this thought. Granted he is one of the figures who is said to have paved the way for the emergence of the secular ideal, and that his depiction of God was highly unorthodox. But in his own way he was a deeply spiritual man.
As for Shakespeare (if indeed Shakespeare was Shakespeare) there is much of the perennial wisdom in him, but he was not at all beholden to the religious authorites.
But I think the real turn away from the spiritual outlook was central to the whole 'Enlightenment Project', and with good reason if you understand the history of it.
Aedes;119302 wrote:Certain people like Newton and Darwin were incredibly central to inspiring this philosophy, but these guys were scientists and not much into dealing with this idea of which you speak.
Newton wrote an enormous amount on alchemy and obscure facets of hermetic philosophy, most of which has no practical worth and is only of interest to scholars. But he was actually a very religious man. Darwin not nearly so much. But it is nevertheless the case that Newton, Galileo, and Descartes were instrumental (probably inadvertantly) in the subsequent 'death of God' that was pronounced by Neitszche. (I am awaiting my last Amazon order which has a book on it,
The Theological Origins of Modernity, by Michale Allan Gillespie, which has a lot about this.)
Aedes;119302 wrote:I know for a fact that within science, in scientific communications, in scientific environments, in scientific forums, people hardly ever talk about this stuff. They regard it as a personal matter, unanswerable, and in the end a fairly unimportant question.
That's coz they're scientists.
Aedes;119302 wrote:That's how I feel, to be perfectly honest. I do not think that ultimate cause and ultimate purpose are particularly interesting or important questions. Sure, they may be fundamental, but that's not enough to get my wheels turning.
I respect that completely. I am not an evangelical type. But I stand up for spiritual values generally. Part of this is from experiences I have had. I agree that religious institutions are worthy of criticism, or even being melted down and recast, and am not afflilated with any institutional religion. But I am not anti-religious, and in fact antireligion has only served to make me more conscious of the importance of spiritual values.
My take on religion: basically it is that through which you articulate your relationship with the All. Not with your family, your work, your relationships, your society - although it can embrace all that - but the All, the whole universe. And without something that functions in that role, there will always be sense of lack. That is how it is for me, anyway.
Aedes;119302 wrote:But I am a very congenial, sympathetic guy and I am fully capable of vicariously appreciating the value of such questions in you and in other people I encounter. It's talking to other humans about it that makes this subject interesting to me.
That comes across very well.
Aedes;119302 wrote: You're right about the former. But I don't think that people are drawing these conclusions from science, at least not directly. Here's what I think happens: I think that science undermines religion to some degree, simply because it's so damn obvious. It gives us technology and toys. It gives us a new story every day. And it gives more details.
Because people can pick and choose what they believe, since religion does not tower over everything, certain inclinations like "not everything can be explained" and certainly existentialist leanings become popularized. Throw in postmodernism, our extremely cynical self-image, and you see how idealizations of humans, of reason, and of explanations sort of lose traction in our time.
I don't think science rocks people's world enough to get them to change fundamental beliefs. But culture does, and modern culture's attitudes owe a lot more to what humans do than what humans discover.
As I often say on the Forum, this is very much a sign of the particular time and place we live in. At the conference I went to in California in October (pretty new age conference, mind you) I met a couple of academics of Indian background. Their attitudes to the whole 'science vs religion' question were
completely different to most of the Western academics I have spoken to. The Hindu conception of deity is so completely different to the Western one, that the whole dialog is in turn completely different. The idea of Brahman is completely different to the idea of Jehovah. And so on.
There is a real ferment of ideas happening at this time in history. It is an exciting time to be alive. I am basically a pluralist - while I believe there is an all-encompassing truth, or that all particular outlooks are but parts of a larger whole, nobody has a monopoly on the truth. This was one of the fatal flaws of Western religion, this exact idea. It was never the case.
And I am very interested in this idea, that information represents or indicates a fundamental level of existence. I believe without reservation that the ground of existence is intelligence, not matter. Even the fact that certain reactions seem bound to occur in precursor chemicals can be taken to mean that there are laws of form which instantiate living organisms wherever conditions arise correctly in the cosmos. Of course 'laws of form' are pre-Darwinian. But they might even make a comeback yet.
---------- Post added 01-12-2010 at 08:38 PM ----------
QuinticNon;119311 wrote:
"Thinking" (thought) can only occur when pure experiential awareness has been codified into a description from mind to brain. The process of doing this produces (authors) Information... to bring something in-to-form.
We don't even realize it. We take it for granted and rarely isolate the different steps of consciousness. This is however a very old idea put forth first by Aristotle (I think it was him). The notion he presents is that thinking cannot occur without a language to think the thought upon. I completely agree with this, but attempt to break it down into individual steps.
All this takes place before a word is ever spoken or written in physicality. It's all in the mind and illustrates the path to the physical brain. Try it out for yourself... can you think about anything without forming words or pictures in your mind? I certainly cannot and I've never met anyone who says they can.
The process of thinking takes time. Anyone who has knowledge of cognitive studies will attest to that. There is the instantaneous awareness, and then a very short time later, the thought will form. This is why people often say when they have been confronted by an emergency 'I didn't think - I just acted'. They also say 'time seemed to stand still'. This is because in a very real way,
thought is time. Thinking is indeed the firing of neurons. But it is preceded by awareness, which is elusive, because you obviously cannot think about it.
Yogis and meditators are very conscious of this because they have honed their attention skills to a very fine point, and can distinguish between the pure awareness of the moment, and the nexus of reaction that occurs a split second later. This is very related to the idea of the 'eternal now' - that is a very fine (or in Buddhist terms, 'skilful') state of awareness whereby the attention is effortlessly directed to the present moment, without the machinery of thought with all of its associations, memories, reactions and so on coming into play.
'Incorporeal' is a lovely word indeed, and is also exactly what we are considering here. Alas, it is iredeemably associated with Augustine, Aquinas and the scholastics, and is much deprecated as a result. But a lovely word nonetheless.