Tag Archives: empirical

A.J. Ayer’s Language, Truth, and Logic: Elimination of Metaphysics

30 Nov

I return, once again, yes again, to Mr. Alfred Jules Ayer. I am now interested in his book he wrote in his twenties Language Truth and Logic. Reading it, the first section addresses metaphysics and why it sucks.

What a positivist.

I have two bones to pick with the first section of Ayer’s book, but he goes over more things than I am particularly concerned with. He begins to discredit the metaphysician  by stating that they attempt to get into the transcendent reality (unseen unempirical reality) when we create our propositions by our senses. When we feel we are limited to our 5 senses, postulating about anything other than empirical matters can be something hard to muster. Ayer claims that if one cannot really or worthily postulate about anything unempirical, most metaphysics conducts philosophies of pseudo-statement where nothing is really proclaimed and nothing can be argued for or against because again nothing is really proclaimed. From this discussion of most metaphysics as crappy pseudo-statements Ayer goes on to saying that statements and propositions made in metaphysics and epistemology must have a process of verification. He then goes into aspects of verification ( like application and other things).

Like I said, what a positivist (trying to kill metaphysics and trying to verify statements).

I have said before, I have 2 opinions differing from Ayer. 1) must all propositions be derived from sensory perception?

2)Verification is a lost cause.

In the beginning of the section Elimination of Metaphysics, Ayer stated that if most propositions are derived from sensory perception, transcendent realities cannot be understood or postulated about. Not to say that we have a 6th sense, but there are senses and feelings beyond the 5 senses we all know (sight, sound, smell, touch, sound). The main five tell us things about phenomenal reality, but there are things we have that can lead us to postulations about noumenal reality. When I say noumenal reality, I mean reality we cannot empirically perceive. I hate to exemplify this because I will be called dumb, but one might be a conversation indirectly or directly between a God and man. This is not of th 5 senses. This can note an existence of a God, and a heaven. Another example is God talking to a man and sending him to a very dark place (i.e. Hell) and then bringing him back. These observations are not empirical. This would lead me to question does one have the 5 senses beyond the body and when the soul is relocated? I think not, and it is just that everything is made known to the soul of what is around it. This is all hard to explain because empirically understood people will not understand. A connection between a God and a man, or a relocation to another space, is personally experienced only with the soul present, and cannot be understood to a man who has not experienced it himself.

I have only experienced an indirect conversation with God. In a hard time of problems in my life, and constantly praying to God for answers, my prayers were answered as I immediately understood wholly my situation and what I needed to do from there on out. It is almost as if I had a close experience with God to the point that I cannot explain it to any other than myself. These experiences are examples of what can lead us into inferring a noumenal space not empirically observed by people.

My point is that not all propositions have to be derived from empirical observations. It isn’t like we can chose to observe unempirically a noumenal place or being, but it happens at the will of God and other beings there. I do not mean to reject Ayer’s argument solely on religious inferences, but I mean to reject it by saying that if people have conceived of beings and places unempirical and not phenomenal before, it  can happen again even if its not at our will.

This leads me to verification, the Holy Grail of the logical positivists. Quine and other philosophers have shown the with meaning and other things in verification, it is just not a feasible project for metaphysical and epistemological propositions.  Verification can be done, but only on a personal basis, or a local basis between a few people who have experienced the same things. If verification of statements can only be done on such local or personal bases, there is little point to continuing on the quest for verification. Meaning has been solved, as has justification and criterion of application, and how these are applied has also been solved, but using all of these things in verification is what I understand as a pointless endeavor.

Going back to the noumenal perceptions that I believe people (including myself) to have, if these noumena unempirical perceptions are there mixed with the phenomenal ones, propositions become personal. Once these propositions about the world phenomenal or noumenal become personal, verification is a pointless endeavor.  It cannot be done, and one would be continuously be searching for that last part to verify a proposition.

Where does this leave a person who wants to know things about the world?

Still with a bright future I think (I haven’t even addressed the current foundationalism vs. coherentism, and internalism vs. externalism yet but nonetheless this is a totally different course of action in postulating things about the world). The fact that propositions cannot be verified only means that single propositions cannot be verified because of personal aspects with noumenal facts. Various propositions grouped together are what actually can tell one something about the world. Plethoras of propositions put together that while aren’t verified alone, can overlap and tell people something about the phenomenal or noumenal world. Or at least this is what I think, not taking into account any other philosophies.

Let me guess what you’re thinking, “Bullshit”. Did I hit the nail on the head?

Noumenal metaphysics is something totally feasible, just not entirely by empirical observation. Empirical observation is the short cut in all epistemology crossing with metaphysics, and it is also seen as the only way, when really it is one among many.

Thanks for the support. I have not a clue when I shall write again as my college papers are coming closer to their due dates and I will have less time.

 

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Classification of Beings

20 Sep

A long necessary thing to be done is to classify the beings of the world. Some choose to set metaphysics aside, but I choose to classify the beings to make this my guide to today’s metaphysics and my further studies in it.  Benedict de Spinoza did NOT  state this classification of beings, and this work is purely of mine. The reason I categorize this with Spinoza is because of how within this classification I use his word ‘creatum’ a lot. Creatum is the world that was created by God, and I take only the word and its meaning from Spinoza. It is an important term because within the classification, the world only He created is necessary to classify apart from the rest.

Beginning this classification, I break all of it down into 3 categories and ways to classify the beings in the world.  Those 3 would include Sort classification, temporal classification, and spatial classification. I feel no need to classify the beings beyond these three things because it would be arbitrary. It could be argued that the sort classification is not necessary, but I feel it is.

Temporal Classification

The temporal part of all this is what I split into 2 things:  the infinite, and the finite. Temporal means time, in case you were not aware of it. Most things in the world are infinite temporally. Lets first discuss what could be finite, since infinite is basically everything else. When I talk about the creatum I split that up into  spiritual, and material. Everything material is infinite (which I’ll discuss later), while spiritual things are either infinite or finite. I talk about finite right now because in the temporally finite category includes non-nous souls. Nous is an ancient term meaning intelligence and being aware of one’s existence. Humans have most nous, while animals have less than half of what a human has. Nous also includes a being not being aware of what happens to them in the future. The notion that all dogs go to heaven is only a story and a myth because all animals (excluding humans), plants, fungi, protista, and monista are all non-nous souls enough to the point that they are called into question as to the finiteness of their souls.  I categorize non/some-nous souls to be finite. When a plant comes into life, and dies, the soul of it goes nowhere, and it vanishes from existence. When a dog or other animal dies, its soul dies and vanishes from existence with it. Therefore, in the temporal classification I include lesser-nous souls. This is the only temporally finite thing.

Temporally infinite includes everything else. This means God, un-ensouled beings ( soulless matter),  the void, and the rest of the creatum and its beings. Beyond this, infinite is divided by whether a being is infinite towards the past, and infinite towards the future. God is infinite both ways, meaning he never came into being, and has always existed (this is a concept no human can understand and that we must accept and wait until Heaven to conceive). The non-ensouled, the void, and the creatum all came into being at some point and will never cease to exist (it will just be relocated). The void is infinite because God created it when he created the world. The creatum includes all ensouled beings, and non-ensouled beings. By ensouled beings I mean humans, and all other non-nous souls (plantae, fungi, monista, protista).  The creatum also includes the non-ensouled beings like the earth, all other planets, and planetary extra matter (asteroids, comets, meteors scattered among the void).  The soul of the nous en-souled beings is infinite temporally because it comes into being, and once the body dies, the soul is relocated to another level spatially. When the body dies it mixes with the rest of the earth. I gave a scenario in a previous writing where a man comes into being, dies at 99 years old, and his soul goes to a higher spatial level (will talk spatial levels next), but his body gets put in a wooden casket. After many years, the body decomposes along with the casket and becomes humus with the earth. Many years after that, carrots are grown in the same humus, and feeds newer life. In this process nothing leaves existence, it is all relocated and still exists in some way or another.

I say that the only thing finite in the universe is non- nous souls/some nous souls because everything else is relocated and does not perish in any form. The only being in the universe that does perish is the soul that lives in a certain body at a certain time (the body is still again relocated and conserved). I have a few rules for the beings in the world that I shall present after talking about beings spatially and by sort.

Spatial Classification

The spatial classification of beings is where I choose to classify everything as to where they exist into high, middle, and lower space. Here I classify this to link the levels of space to what beings exist there, therefore creating the spatio-temporal metaphysical field, that is discussed yet not formally clarified. In the higher spatial includes heaven, the upper void, and the upper planetaries.  By the heavens I mean where God exists, and that must be far away from the middle space (and from evil), even if the heavens is a spiritual space field. By the void, I mean the space without any beings other than some air particles not forseeable by anyone.  By upper planetary (and by planetary I mean all bodies of the universe), I mean the stars that exist above the middle spatial. All things in the high space are infinite in every way possible. Second, is the middle space, which includes the solar system as a part of the middle planetary. Around the middle planetary is the middle void, also being the space without beings around the middle planetary. All beings in the middle space are not all infinite, because the non-nous beings live in the middle space, and the non-nous souls are finite.  Third, and finally, the lower space is where the lower void, and lower planetary (excess matter, and stars) exist. Not only this, there exists Hell, where Satan and those cast away live.  Here I encounter a problem in that it could be understood that 2 lower spaces exist, or my old definition of space of hell must be redone. It is a biblical statement that hell exists within the depths of the earth where it is extremely hot. This makes ambiguous the lower space definition.  The lower space could include the lower void, and other planetary. So, because of the biblical statement of the spatial location of hell, I find I must include within the lower space the hell, and the lower void and planetary. So, my definition of lower space is the lower void, and planetary, along with the inner cores of bodies of solar systems. This seems to qualify as all low enough to work well with the definition. Dividing space up makes it necessary to further sort the actual beings to understand where each beings exist.

Sorting Classification

By sorting classification, I mean dividing the beings up by nous ensouled, and the non-nous ensouled. As I described before, nous is the intelligence and awareness of the soul of its own state and existence. Man has nous, plant has none, animal has some.  I divide beings by this nous because beings with complete nous, are beings that their spirit is infinite, while some to non-nous beings’ spirits are finite in nature. The nous ensouled beings of course include God and man. The non nous and even ensouled beings include animals besides man, plantae, fungi, protista and monista, along with all unensouled beings like earth, and planet matter.

The sort, spatial, and temporal classifications I have set forth compel me to state some postulates about the beings and spaces in the world, hence the below:

*

__________________

Another way to sort out the beings is by how they came about: God, who did not come about, and will never perish, and the creatum which was created by God, some of which is infinite and some finite.

The creatum can be further divided into spiritual and material. Spiritual includes the man’s soul which is infinite, and the some animal, plant, fungi, monista, protista beings which are finite. Material includes all planetary bodies, planetary stars, planetary excess and material a part of each body. All of the material is infinite, because it is merely relocated when it seems it ceases to exist (water in a cup disappears, it does not cease to exist, it evaporates and relocates itself to the higher atmosphere).

The term infinite can be defined either by spatially or temporally. Temporally, as I said before, all things are infinite except for the spirits of some animals besides man, plants, fungi, monista and protista. Spatially, the void is infinite, God, and His Heaven is infinite, while all other things are spatially finite.

The lower space can be characterized as space below the planetary systems, but when it is said to include hell, the definition is said to include the inner parts of the larger planetary (not stars or excesses) bodies because of the place Satan’s lair is located.

Without Him having created the creatum, there would be nothing, not even the void, except for Him. He created the void, all spaces, and all beings, including therefore the creation of temporal sense.

God Himself is said to be an unmoved mover by Descartes and Aristotle, and I too endorse this statement. He is infinite spatially and temporally (whether or not the notion of time is noted). He exists at all times in all spaces in one way or another, and is in all places at once.

Spiritual matter of the man is generated in the middle space, and is later relocated to the higher or lower space, and with man’s spirit, no spiritual matter is ever discarded. (* note that any other spiritual matter beside God’s and man’s is discarded on a daily basis because of lack of presence of nous).

Material matter is never discarded, again, only relocated to other spaces. Like the chemists say, no matter is created or destroyed, but I revise their standpoint to say that beyond the Genesis when the creatum was first made no matter is created (creation of new beings by sexual or asexual reproduction is not creating new material matter, only spiritual matter. When a sperm fertilizes an egg in sexual reproduction, the fertilized egg in its spot has only to grow into another human being, therefore material matter is conserved). This leads to further laws and theories.

Conservation Law: (An extension of the chemist’s law of conservation of mass)  After the creatum was created by God during the Genesis, no material matter is created or destroyed, only relocated (or changed to different beings, like also the chemists say that during a reaction two elements change totally by composition and physical qualities, and are completely different from what they were after the reaction. This shows that not only can matter be relocated, but it can be changed without the creation or destruction of matter).

Conservation Law: After the creatum where all things besides God were created by God, only non-nous souls are destroyed. All nous souls are never destroyed, only relocated from the middle space to the lower or the higher space based on certain commitments while within the middle space. God’s soul is never destroyed or created. His supreme soul never came into being, but has always existed, and will never cease to exist. The fact that a being within the universe has the ability to always exist for all eternity but never actually come into being is an impossible concept for us to understand, but something we must still accept as truth (This is something we are able to understand if our soul is relocated to the higher space).

The beings of the world are classified by three main categories, and therefore many sub-categories because we must understand where we are, who we are, and what we discuss and look at, before we declare metaphysical and theological statements to be truths. The logical positivists and the empiricists (and the empirical positivists) did not assess the beings of the universe in a correct way, leading to their rash decision to discard metaphysics and theology.  My statement for them is that there are solutions coming to their problems by metaphysicians and theologians. They have not yet become mature theories to be introduced among all branches of philosophy for understanding and application.

The above is a precedent to further defenses of metaphysics and theologies.

Immanuel Kant Critique of Pure Reason: The Transcendental Logic I (Logic in General)

10 Aug

Kant’s book Critique of Pure Reason contains in it the Transcendental Doctrine of Elements which has the landmark concepts of time, space, transcendental logic, among other things including the concept of a priori intuitions. In the first part On logic in general, Kant talks about certain intuitions along with the sensibility all pointing towards the qualifications for an intuition to be a priori. This Transcendental Doctrine is one of the things making Critique of Pure Reason one of Kant’s amazingly thought provoking and amazing books.

First in this part on logic, Kant talks about reception of representations and faculty for cognizing an object by means of these representations.  Reception of representations is our nature of being given representations of the world. We are given these things without much thought being necessary to achieve them. The faculty for cognizing an object comes to us through our thought and contemplation upon the representations we receive. This faculty for cognizing comes to us only through our thought of things, and are not given to us as the representations are. Kant states these fact to lead up to his distinction of intuitions between those that are empirical and pure. Empirical cognitions are those that have sensation contained in them. Pure cognitions are those without any sensational involvement. Kant goes on to say that only pure cognitions are a priori, and empirical cognitions are a posteriori.  From this he goes on to talk about understanding and what it is made up of: “If we call the receptivity of our mind to receive representations insofar as it is affected in some way sensibility, then on the contrary the faculty for bringing forth representations itself, or the spontaneity of cognition, is the understanding” (Kant). Receptivity being the ability of our mind to receive representations that are affected by sensibility is not that complex of a process, but understanding involves more thought and is therefore more complex. The faculty for “thinking of objects of sensible intuition on the contrary, is the understanding. The logic used towards the understanding is then divided into general and particular logic in use of the understanding. General logic is logic used for understanding that is the basic absolutely necessary rules of thinking. The particular logic for the use of understanding is the rules for thinking about a certain kind of objects or thoughts. General logic is further divided between pure and applied logic. Pure logic being logic of understanding dealing with particularly a priori principles. Applied logic being understanding for the sensible and psychological purpose because of the sensibility involved. The empirical, pure, general and applied can be crossed with each other to have different logic and understanding. Kant’s main proposition of this part of the book: “A general but pure logic therefore has to do with strictly a priori principles,  and is a canon of understanding…” (Kant).

I explain the above because it is my opinion that sensibility clouds propositions and judgement creating the need and therefore existence of some a priori logic and understanding. Empirical applied logic and understanding  is in my opinion corrupted by sensibility. The senses we have govern too much our logic and understanding, when we should not rely very  much upon them. I believe Kant felt the same about senses and sensibility because of the fact that he made sure that a priori logic only included that which had no sensibility. I do not choose to discredit  sensibility totally, but it clouds judgement away from the real and the truthful because of how our brains are complex enough to make things appear different from what they really are.  If there were no  a priori principles we would be lost in this world and all of us would resort to  foolish philosophies (like solipsism, and atheism if I may say so). If there were no canon of understanding we would be so lost that we would not be able to come back from it. There are reasons we cannot have all a priori knowledge, but we cannot succeed in the world without some of this a priori knowledge. I think that Kant called a priori principles general and pure because of how the sensibility corrupts logic and gives it impurities. This canon of understanding is what helps us have the ability to sort through the corrupt and false principles and understand what is true and real. I appreciate Kant for making the distinction between these logical distinctions. This philosophy endorses what the Christians believe about the knowledge God means for us to have while on this earth. We are given just enough knowledge to find our way, but there is enough possibly corrupted sensible empirical knowledge to lead us astray.

Thanks for the support. @Reply on Twitter, comment below, or email at cosmosuniversez@yahoo.com to talk about your opinions, and if you think I am wrong in believing this.