Tag Archives: God

Charles Iroegbu’s Neo Classification of Beings

18 Nov

I feel like I should make aware to my readers the communication I have had with Charles Iroegbu. Charles contacted me after reading my Classification of Beings writing that I posted here awhile back. He wrote an article on the same subject of his own. He asked me to look at it and I did. He also wanted me to put it on Google Docs for him, and I did so as well. The document can be found on Google at this link:  https://docs.google.com/document/d/1jdkmWX-BYBgOyss0OzYHiR7AUKVNCi3HTUDE97zq3CU/edit?hl=en&pli=1#

I want to discuss my feelings about it, but do not continue reading until you have taken a look at the link where Charles’  article is. He goes to the University of Nigeria by the way.

Charles classified beings closely similar to the way I did. He distinguished a God being, a Death being, a Human being, an animo-plant being, and a lifeless being. He calls things differently than I do, but his view metaphysically parallels mine. The God being is of course the unmoved mover and the God that I constantly refer to. The death being is the spirits that have left the human being state. The human being is obviously the state of life that we as humans are all in where our bodies are not separated from our souls. The animo-plant being is what I would describe as the beings with non-nous souls. The lifeless being is the beings that of course have no life such as the desk my computer sits on.

What I really like about Charles’ understanding of the classification of the world metaphysically, is that he goes against Aristotelian thought that the body is too personalized to be separated from the soul.  Near death experiences that some have had where they experience the leaving of their body towards a somewhat spiritual world would not be explainable if the body were together forever with the soul.

Charles discusses being really only in terms of ontological existence. When I wrote my classification of beings, I classified things in three ways, by  location in the cosmos, matter making up the being, and spirit. Charles mostly discusses beings based on their spiritual status. The God being is an all powerful omnipotent spirit. The Death being is spirit after physical life after death. The human being is spirit before death. The animo-plant being is spirit without intelligence. The lifeless being is what confused me as to his mode of classification.  The lifeless being is of no spirit at all, so I am understanding that Charles is classifying things based on their mere ontological status.

I should not have a problem here really because it is my opinion that whatever is experienced or observed is ontologically existent at one time or another. Maybe my classification of beings was more complex than necessary because of how I broke things up into three modes of classification. Charles simplifies things because of how he reduces classification down to level of ontological existence.

And they are all real at one time or another because they whatever is seen is actualized existence. The metaphysical classification of being by Charles is basically a reduction of metaphysics to a level of ontology.

Thanks for the support, and thanks to Charles Iroegbu for contacting me.

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Rene Descartes Meditations on First Philosophy: First Meditation

26 Aug

Rene Descartes published a ground breaking set of meditations on his philosophy including 6 meditations that presented great thoughts. My aim is to talk about each meditation and its philosophy in detail. Previously I posted a writing of mine of a synopsis and discussion about all meditations together (which actually was a paper I did almost 2 years ago) and that can be found amongst the Archives and the Rene Descartes category to your right. Here I only want to talk about the first Meditation and what it says about  concerning things that can be doubted.

Descartes begins the meditation by looking back on his previous opinions and states them to have doubt and therefore to be false. A big statement in the beginning of the meditation is when he says that anything that can have some ground for doubt, can be immediately rejected. He looks for complete truth, and stating this is a good start, but goes a little bit to far in my opinion. If I recognize something to have doubt, it would be my opinionated decision to get to the root of those doubts about it, and possibly modify my hypotheses to resolve the doubts. Often the resolution of doubts can lead to ultimate rejection of what is discussed, and in this case Descartes would be right. This rejection of all doubted things is too broad and should be specialized to certain doubts, while excluding other doubts for further discussion and exploration towards a resolution of it. Doubting things is good because it leads to further understanding, and should not be a shortcut to abandonment of the whole hypotheses.

After having said this Descartes discusses the instances of dreams and perceived reality and how we cannot be sure which is which. He clearly states that he previously strictly relied on the senses. But now stating that senses having deceived him before, it cannot be a certain action to rely on something that has deceived us even once. Descartes questions here if he is awake in a certain space and time, because he has some question of his senses because they have deceived him. He goes on to say that a God exists that is all powerful and all knowing, as he states the deception of his senses. The meditation ends by him stating the powerfulness and goodness of God, but with an evil spirit within God. And that God uses the senses and creates illusions to appear to them, simply to deceive him.  He further states that knowing this he can circumvent this deception of God by not accepting any falsities into his beliefs and therefore defeating God’s purpose in deceiving him.

I can understand Descartes’ recognition of the senses deceiving him because our sensory organs are not reliable and can often deceive us simply by mistake. There is not a real purpose behind the mistakes our sensory organs make other than it is something that can often confuse us. Our senses using sight can produce mirages, hallucinations, epistemologically false sense data and others, but it is only a mistake our distorted sensory organs make. My end point is that God does not deceive us, but He distorts our understanding in a lesser form of deception which I get to. This paragraph is not of Descartes’ philosophy by the way, it is of my own. The distortion God put unto our senses is not because he wants to deceive us, and Descartes’ view of God is totally false. However, what Descartes perceived was the distortion we all experience causing us simply to have questions and seek out understanding.

The key to the difference between Descartes’ reality and the real reality is in God’s identity as a deity.  Descartes sees him as powerful, and mostly good, but having evil spirit in him. Saying that a good God has evil spirit in him is a blatant contradiction. In the real world God is sympathetic, loving, caring, generous, and amazing. God also does not deceive anyone, that is Satan’s business.  Our purpose on earth is to worship God, and to find Him amongst the evils. Without the senses we have being distorted, there would be no purpose in life because we would know everything, and God’s purpose for putting us here on this earth would be nullified. So the real God’s distortion of the human’s senses is justified because if this distortion were not existent, our purpose for being here would not exist. But this distortion of our sense is not deception as Descartes understands it. Deception involves tricking a person to lead them down an evil, dead, horrific path that if a person goes down this path, the deceiving would have won, and the deceived would be led to ultimate demise. Satan works in this business, and often leads many down this very path, and they end up in the fires of Hell. God does not do this deception. God’s distortion of our senses and understanding is to lead us towards the narrow path towards  eternal salvation. Descartes fails to recognize that God is entirely good and has all good intentions for his choice to distort our sensory understanding. God does this distortion to our senses because he wants us to eventually seek Him for guidance, where in the event of one doing that, they are rewarded with eternal salvation. For example if one aims to see what is in heaven and hell and at first seeks no help in God, he will be led nowhere in his investigation. God uses this being led nowhere to lead people to His teaching, and to realize (in this specific example) that heaven and hell are to be totally understood when we get to heaven by eternal salvation. Descartes endorses the common misconception of God in that people see God as the fear mongering, angry, acting, and wrath enacting God which is false in all areas. God really is loving, saddened (not angry) at sin, generous, forgiving and great. Descartes misunderstanding of God falsifies his whole argument about doubts and the illusions the sensory data he says it to be.

Based on his false misunderstandings, he states that he can defeat the deceiving God by not admitting any falsities into his philosophy. If he does this he wins against the deceptions. Now, odd as it is, a true statement came out of a false one in that upon his false misunderstandings, he states that no falsities should be admitted into ones own philosophy. This is entirely true in that we should never admit falsities into our philosophy if we can see ever that a certain proposition is false.

It saddens me to see that someone sees God in such a way, but the meditation provoked my thought in the inferences that were somewhat true in their nature. I plan on discussing the next 5 meditations in Descartes Meditations on First Philosophy.

Thanks for the support.

Søren Kierkegaard’s Christian Discourses: The Care of Poverty

10 Aug

The Christian Discourses of Kierkegaard make up some of his most amazing works in that they are worded in such a way that they have the ability to make the worried man feel better. Poverty is such an issue that is the concern of many people worldwide and the things said in this discourse are only things that can comfort the reader. Having first read this, certain Bible verses come to mind that his philosophy takes root in, and noticing that makes me feel even better about the message Kierkegaard aims to set forth with this discourse.

The discourse begins by saying this care (the care of poverty) is not a care that the bird has. He proceeds to state that the bird lives on heavenly bread that never goes stale. This heavenly bread being what the bird’s liveliness is and that which it only has enough to survive with. Because of the fact that the heavenly bread is scarce and only comes when the bird needs it, the bird has little, and therefore is poor, but the key is in the fact that the bird does not give recognition to the fact that he is poor. Kierkegaard states that the lack of care about the state of poverty in the bird needs to be transferred to the humans that are poor, because we should put trust in the lord concerning what we eat and drink. The bird does not care about his poor state, and nor should we because of the trust we have put in God’s hands. Kierkegaard infers that because of our ability to put all trust in God concerning what we will eat and drink, we are not therefore poor, but we have so many heavenly riches, that we are of the most rich state. Because of all the aforesaid things: “Therefore you should not worry and say: What will we eat or what will we drink?- for all such things the pagans seek”(Kierkegaard). The pagans seek these things because they are not able to have the heavenly riches that the Christian has of putting our trust in the hands of God. Finally the bird is then displayed as being carefree because it is so poor and yet does not worry about it.

There are great verses in the Bible that set forth the same principles, and inspire the reader to trust and love God. “Rejoice in the Lord always. I will say it again: Rejoice!  Let your gentleness be evident to all. The Lord is near. Do not be anxious about anything, but in everything, by prayer and petition,  with thanksgiving, present your requests to God. And the peace of God which transcends all understanding will guard your hearts and your minds in Christ Jesus” and ” I can do all things through Christ who strengthens me” -Philippians 4: 4-7 and Philippians 4: 13. These two parts of Philippians are what I use to govern most of my life, and it helps a lot when you are worrying about your life, and are uncertain about the future about what will put food on the table. Kierkegaard and many pastors refer to the bird and ask if the bird (another of God’s creatures like yourself) questions where it gets its food and drink when people are going through rough times. I first heard this when my pastor of my church did a sermon on this part of Philippians and why we should not worry about our lives if we have full trust in God. The bird has heavenly bread because he does not worry about his poor state, and he continuously has food to eat and water to drink. People, being more complex in the head, are prone to worrying about our lives when times get hard. God answers us with those verses in Philippians.  Using the bird and asking us “does the bird worry about where it gets its food? And yet the bird always survives..” is really helpful to people in a state of deep worry. Examining the mindset of the bird and its poor state is key to seeing why God does not want us to worry, and is key in understanding the answer to our worries.

I could continuously preach about how Philippians and the bird are shown to tell us to not worry, but the main proposition in the Christian Discourse Care of Poverty by Kierkegaard is that whatever cares we have based on poverty or other concerns, can be dealt with by putting all of our trust in God and stopping the worry. If we do this we are actually in a state of great riches (heavenly riches that is). It is my opinion however that to confidently put our worries and trust in God’s hands and expect all to work out perfectly, we must have given our lives to God for salvation, be living a righteous life in the eyes of God, and continuously repenting of our sins. We must be doing all of these things or at least trying our very hardest to be doing all of these things if we want our worries and trust to be correctly handled in the cosmos. If we are living a hypocritical life, and not trying at all to be what God wants us to be, and expect that He meet our worries and trust with good things, we are sadly mistaken. We will always sin, and do bad things, but if we are making a conscious effort to thwart sin, and making a conscious effort to repent of the sins, God recognizes it and treats the person well for it. If we are making a good conscious effort in all of these things, we can be confident that our worries of poverty, and that our trust in Him will be handled the best way possible. The verses in Philippians confirm this proposition.

These Philippians  verses in the Bible and Kierkegaard’s Discourse on the Care of Poverty make it known how bad it is to worry obsessively and to not put our trust in anything but ourselves. The verses and the discourse make it known how much of a bad thing it is to worry without trusting in God. At the same time it reveals another reason that God is such a loving and amazing God.  Kierkegaard is amazing for having written these things in a distinct Christian discourse.

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