How could it possibly not???
Do explain how one's ontological position and contededness with existence are not related!
:roflmao:
Your desire for God to be real does not equate to God's necessity to exist. That's how the two are not related.
How could it possibly not???
Do explain how one's ontological position and contededness with existence are not related!
Your desire for God to be real does not equate to God's necessity to exist. That's how the two are not related.
And straw is not food.
Does it make a difference whether I believe in Zeus and the greek mythology, The xian (jesus didn't proclaim much of an ontological position btw, preferring instead to focus on interactions between people and the problems with greed and ego in finding what basically amounts to enlightenment in the Gospel of Thomas and can be interpreted as such in most of the canonical gospels too, the ontological position of creation and that sort of God was borrowed from a book which he only seemed to think contained the law, not the ontology exactly, that part was assumed by the xians who wanted heaven so they could reunite with their beloved pet parakeet someday*) ontological position of a supreme godhead, the buddhist ontological position of nonduality and emptiness, the scientific materialist ontology of rocks and bulldozers, or simply hold my knowledge, such as I aquire, as conditional and make no ontological conclusions?How could it possibly not???Originally Posted by BWE1
Why does your ontological position have anything at all to do with your contentedness with existence?
Do explain how one's ontological position and contededness with existence are not related!
3. Jesus said, "If your leaders say to you, 'Look, the kingdom is in the sky,' then the birds of the sky will precede you. If they say to you, 'It is in the sea,' then the fish will precede you. Rather, the kingdom is within you and it is outside you.
11. Jesus said, "This heaven will pass away, and the one above it will pass away.
14. Jesus said to them, "If you fast, you will bring sin upon yourselves, and if you pray, you will be condemned, and if you give to charity, you will harm your spirits.
When you go into any region and walk about in the countryside, when people take you in, eat what they serve you and heal the sick among them.
After all, what goes into your mouth will not defile you; rather, it's what comes out of your mouth that will defile you."
29. Jesus said, "If the flesh came into being because of spirit, that is a marvel, but if spirit came into being because of the body, that is a marvel of marvels.
Yet I marvel at how this great wealth has come to dwell in this poverty."
Does it make a difference whether I believe in Zeus and the greek mythology, The xian (jesus didn't proclaim much of an ontological position btw, preferring instead to focus on interactions between people and the problems with greed and ego in finding what basically amounts to enlightenment in the Gospel of Thomas and can be interpreted as such in most of the canonical gospels too, the ontological position of creation and that sort of God was borrowed from a book which he only seemed to think contained the law, not the ontology exactly, that part was assumed by the xians who wanted heaven so they could reunite with their beloved pet parakeet someday*) ontological position of a supreme godhead, the buddhist ontological position of nonduality and emptiness, the scientific materialist ontology of rocks and bulldozers, or simply hold my knowledge, such as I aquire, as conditional and make no ontological conclusions?
If so, can you articulate why?
One doesn't have to have a position on the existence of a god to seek happiness and avoid suffering. Even if one believes that there is no purpose to life, there's still purpose to pursuing happiness and avoiding suffering, if only for how such things make us feel.
Thank heavens for inconsistency, huh!
If I don't want to bump into things it's even preferable. But seriously, the answer is noyes. I constantly make hypotheses or provisionally accept those which I pick up from stray coffee tables and out of my neighbor's mailbox when he isn't home. But it seems to me that if happiness is your goal, you'd be a lot better off just allowing that a guess is always a guess and not getting to detailed with it's decorations in case they clash with future observation. It's easier to just adjust them to fit what you experience. Are you assuming an end goal which is larger than an individual lifetime is necessary for any individual to pursue happiness within his or her individual lifetime? I find tremendous peace in not having to work out compartments to keep dissonance at bay. I also find comedic value when I discover that I have been holding some truth too tightly and failed to check that it still fits with my experience.Can you really walk around making no ontological conclusions?
Again, yesno. I am constantly fiddling with how things work, drawing or painting, writing songs, doodling, or engaging in mental masturbation about what sorts of things seem to make sense when I measure them against my own experience. Some things I find quite profound, others entertaining or anywhere else on the satisfying scale. And I enjoy and even desire to encounter things I find profound or sublime. But do I declare that because I find both theism and atheism to be mental straightjackets, closing off future investigations by exclusion that whatever third horn I seem to be stuck on is an ontology? I can't imagine how that would enhance my ability to be open minded and discover those rare ideas or events which I might call profound.Or at least: Can you really walk around desiring no ontological conclusions?
Hmm. I inadvertently already addressed this I think. Perhaps my ontological position is that all ontologies are eventually self-refuting and all truths are provincial. And that ontological position does in fact inform how I deal with unhappiness or suffering, dukkha you might even call it were you inclined a buddhist direction.And yes, it makes all the difference in the world what your ontological position is - because based on that ontological position (however merely implicit or intuitive it may be) will be your approach to the problem of your suffering. And you do suffer (at least we take this much as a given).
If you think that adopting some fabricated cosmic narrative with no warrant but that you were bequeathed it by your family or adopted it after reading the entire encyclopedia Britannica and everything by William Lane Craig or Roger Penrose, depending on your personal kinks, out in a cabin in montana until you created your triumphant manifesto which, like the denizens of Plato's cave said about the cause of the shadows, you have no way in hell of knowing anything more than it might sound good, and read the entrails or whatever appropriate analog you invent or accept, of the slaughtered sacrifices to determine whether you should be feeling good at any given moment, I would say that you stand less chance of success than I do. But obviously I have no idea how happy you generally are. You read a little angsty and there is a slight hint of arguing to convince yourself when I try to imagine what it would be like to think what you have written. But the context is too narrow for me to do anything but guess. If you told me how happy you generally are, I would believe you though since I have no other sources who know you personally. If I met you and decided that experience didn't match my expectation, it wouldn't bother me very much because experience and words are different. My naming conventions are slightly different as an individual and no doubt my observation, even if I concluded the opposite from what you told me, wouldn't in any way cast a shadow on the truth of your statement as the description which worked for you. If my working description didn't match yours, that would be hard if I thought of truth as related to more than my provisional model which I use to navigate the world around and inform my interactions with others.If you thnk that your suffering is your own private problem that has nothing to do with the workings of "life, the Universe and everything", then it is not clear how you can ever hope to do anything about it - and as such, are doomed to suffer for as long as you shall live. We assume that suffering is something we try to do away with, and that happiness is something we seek.
As an example: Can you envision holding a behavioristic ontology (something along the lines of "There is no self. It all comes down to a series of stimuli to which humans react by the principle of rewards and punishments.") and feel happy and content with your life?
Thank heavens for inconsistency, huh!
I'm wondering how much being sure of anything regarding the universe actually impedes the ability to pursue happiness or at least provides lots of opportunity for unnecessary suffering.