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How Could There Be A God?


Part 1: How Could There Be A God?

The concept of God is an indeterminable conclusion when viewed through the perception of naturalism; the secular humanist will invariably assert scientific consensus as the final conclusion. In spite of this conclusion regarding the concept of a deity, the reasons to accept such a concept are dependent upon philosophical, epistemological and ontological perceptions of existence. The concept of a philosophic-system is an integrated view of our existence, which relates to our epistemological limitations, as well as the ontological nature of the being who holds such perceptions to which are limited. The universe is structured and contains immutable universal laws. I have come to the conclusion that if there are unalterable laws within the naturalistic world, there must be an arrangement of fundamental truths within the philosophical world. These fundamental philosophical truths are what gives us meaning to our collective existences. As we often attempt to contradict the absolute truth in favor of our preferences, the truth remains to be.

Science presupposes the rules of mathematics and logic, the uniformity of nature and the rational intelligibility of the universe. However, using a purely naturalistic approach, there are no epistemological grounds to assume a rational universe in the first place. A naturalistic approach teaches that there is nothing but natural elements, principles, and relations to the kind studied by natural sciences. Therefore, under such a perception, philosophical concepts are subjective as there could be no objective truths outside of the realm of nature and science. The lack of objective philosophical truths in the naturalistic approach leads to nihilistic and post-modernized philosophies that are dependent on subjective notions as a foundation; extreme skepticism maintaining that nothing in the world has a real existence, but rather, all meaning is derived from social-constructions.

I often view the world in a hierarchical state, meaning that my perception is that all institutions are structured upon a foundation. If the foundation were to become corrupted; the structure would begin to collapse, gradually rendering all of the positions above the foundation to become corrupted. This perception is applied to all structures, political or sociological, and therefore I propose that ethics are one of the various components the structure of society is compiled of. The universe was created on a foundation that is order.

Actions which oppose this concept develop into chaos; the inevitable consequence to the search for balance without adherence to authority. All structures are bound by hierarchy as all institutions are bound by classifications. Darwinian evolution did not occur through random processes; civilizations did not flourish under anarchy, and when an individual opposes authority on the basis of rebellion, the hierarchical structure weakens at its core. Thus, without a hierarchy that includes God, the concept of existence weakens at its foundation. To assert that the universe began from nothing, due to chance and without reason, producing a world with the appearance of specific hierarchical structures is logically incomprehensible.

Is it logical to assert that the formation of life itself was a freak local-aberration; the product of a ‘chemical fluke’ so improbable that it didn’t occur anywhere else in the observable universe? Mathematical formulas which calculate the probability of the existence of an omnipotent being are higher in likelihood than a ‘universe from nothing’ or the concept of an eternal universe; though individuals who view life through naturalistic perceptions lead themselves to indeterminable conclusions regarding the concept of God, because their perceptions are based on scientific consensus as opposed to philosophical exploration.

Under the current post-modern naturalistic viewpoint system, there is no official consensus in regards to the fundamental nature of knowledge, experience or existence. Rather than engaging in a philosophical analysis, the secular humanist inevitably must conclude that the meaning of life is dependent on subjective reasoning. The state of such a proposition leads to anarchism, which is defined as the rejection of the hierarchy system which is founded on an objective perception of meaning.

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