Jone Mikes writes:
> Stathis: wise words. (I find your Elvis - Jesus parable exaggerated).
Not really: the people who claim they saw Elvis after his alleged death are
more
numerous and more credible than the second-hand (at best) Biblical accounts of
Jesus being sighted after his crucifixion
John M wrote:
> Stathis: wise words. (I find your Elvis - Jesus parable exaggerated).
> Values, like ethics or morale is culture related - mostly anti-natural.
There are no cultures in which people do not love their children, cooperate
with relatives, seek both security and stimulation.
> The
tabbing me with Santa).
With friendship
John
- Original Message -
From: Stathis Papaioannou
To: everything-list@googlegroups.com
Sent: Monday, January 08, 2007 6:01 PM
Subject: RE: Evil ? (was: Hypostases (was: Natural Order & Belief)
John,
We need to have some
ohn M
- Original Message -
From: Brent Meeker
To: everything-list@googlegroups.com
Sent: Tuesday, January 09, 2007 11:51 PM
Subject: Re: Evil ? (was: Hypostases
John M wrote (previously):
> Interleaving in* bold*(*-*
> John
>
> - Original Message -
>
t:* Monday, January 08, 2007 4:55 AM
> *Subject:* RE: Evil ? (was: Hypostases (was: Natural Order & Belief)
>
>
>
> Tom Caylor writes:
> ---SKIP
> >
> Stathis Papaioannou:
> People disagree on lots of things, but they also agree on lots of
>
he atheist/ agnostic thing: are you atheistic or agnostic about Santa
Claus?
Stathis Papaioannou
From: [EMAIL PROTECTED]
To: everything-list@googlegroups.com
Subject: Re: Evil ? (was: Hypostases (was: Natural Order & Belief)
Date: Mon, 8 Jan 2007 09:19:08 -05
Interleaving in bold
John
- Original Message -
From: Stathis Papaioannou
To: everything-list@googlegroups.com
Sent: Monday, January 08, 2007 4:55 AM
Subject: RE: Evil ? (was: Hypostases (was: Natural Order & Belief)
Tom Caylor writes:
---SKIP
>
Stathis Papa
Le 08-janv.-07, à 05:36, Tom Caylor a écrit :
Do you recognize the problem of evil,
and if so, what do you believe is the solution? Do you think that the
MWI is the key to the solution?
What or who is Jesus in the MWI? Is Jesus described by a quantum wave
function? If yes, did God send hi
Tom Caylor writes:
Stathis Papaioannou wrote:
> Tom Caylor writes:
>
> > > So you believe that the Qur'an is the literal word of God? What I was
hoping is that
> > > you would say Muhammed was deluded or lying, so that the Qur'an is at
best an
> > > impressive piece of literature with some i
Tom Caylor wrote:
Stathis Papaioannou wrote:
Tom Caylor writes:
> > So you believe that the Qur'an is the literal word of God? What I
was hoping is that
> > you would say Muhammed was deluded or lying, so that the Qur'an is
at best an
> > impressive piece of literature with some interesting
Stathis Papaioannou wrote:
Tom Caylor writes:
> > So you believe that the Qur'an is the literal word of God? What I was
hoping is that
> > you would say Muhammed was deluded or lying, so that the Qur'an is at best
an
> > impressive piece of literature with some interesting moral teachings: i.
Tom Caylor writes:
> So you believe that the Qur'an is the literal word of God? What I was hoping
is that
> you would say Muhammed was deluded or lying, so that the Qur'an is at best an
> impressive piece of literature with some interesting moral teachings: i.e.,
what atheists
> say about
Stathis Papaioannou wrote:
> Stathis Papaioannou wrote:
> > > Tom Caylor wrote:
> > > > So the solution to the problem of evil *starts* with the theological
> > > > solution, as I said above, the solution to the separation between us
> > > > and who we really are meant to be. Since we were made
Stathis Papaioannou wrote:
> > Tom Caylor wrote:
> > > So the solution to the problem of evil *starts* with the theological
> > > solution, as I said above, the solution to the separation between us
> > > and who we really are meant to be. Since we were made in the image of
> > > the personal
Tom Caylor wrote:
Stathis Papaioannou wrote:
> > Tom Caylor wrote:
> > > So the solution to the problem of evil *starts* with the theological
> > > solution, as I said above, the solution to the separation between us
> > > and who we really are meant to be. Since we were made in the image of
>
Stathis Papaioannou wrote:
> Tom Caylor wrote:
> > So the solution to the problem of evil *starts* with the theological
> > solution, as I said above, the solution to the separation between us
> > and who we really are meant to be. Since we were made in the image of
> > the personal God, then w
Tom Caylor wrote:
> So the solution to the problem of evil *starts* with the theological
> solution, as I said above, the solution to the separation between us
> and who we really are meant to be. Since we were made in the image of
> the personal God, then with the G(Logos) we can be brought
Tom,
It seems you are doing to the arithmetical hypostases what Augustin did
to Plotinus's hypostases, including a relation between the three
primary hypostases and trinity (criticized by many scholars, note).
Roughly speaking, I can agree, except that I cannot put any singular
name in a theo
Tom Caylor wrote:
So the solution to the problem of evil *starts* with the theological
solution, as I said above, the solution to the separation between us
and who we really are meant to be. Since we were made in the image of
the personal God, then with the G(Logos) we can be brought into
relat
Bruno Marchal wrote:
OK. Now, if you accept, if only just for the sake of the argument, the
mechanist hypothesis, then you will see there could be an explanation
why you feel necessary to postulate such a personal God. But then I
must agree this explanation is more coherent with
"theories/philo
Le 29-déc.-06, à 10:57, Tom Caylor a écrit :
Just to clear this up, my above statement was not meant to be an
argument. I purposefully used the word "entail" rather than "imply". I
wasn't saying that you cannot believe in some kind of truth without
believing in the personal God. However is
Le 29-déc.-06, à 16:41, Jef Allbright a écrit :
Bruno -
It appears that you and I have essential agreement on our higher-level
epistemology.
It is possible. Note that in general those who appreciates the
hypotheses I build on, does not like so much the conclusion, and vice
versa, those w
Tom Caylor wrote:
Brent Meeker wrote:
Tom Caylor wrote:
>
> I tried to address everything but ran out of time/energy. If there is
> something I deleted from a previous post that I cut out that you wanted
> me to address, just bring it back up.
>
> Bruno Marchal wrote:
>> Le 26-d c.-06, 19:5
Brent Meeker wrote:
Tom Caylor wrote:
>
> I tried to address everything but ran out of time/energy. If there is
> something I deleted from a previous post that I cut out that you wanted
> me to address, just bring it back up.
>
> Bruno Marchal wrote:
>> Le 26-d c.-06, 19:54, Tom Caylor a cri
Stathis Papaioannou wrote:
Tom Caylor writes (quoting Bruno Marchal):
[TC]
> > My whole argument is that without it our hope eventually runs out and
> > we are left with despair, unless we lie to ourselves against the
> > absence of hope.
[BM]
> Here Stathis already give a genuine comment
Tom Caylor wrote:
I tried to address everything but ran out of time/energy. If there is
something I deleted from a previous post that I cut out that you wanted
me to address, just bring it back up.
Bruno Marchal wrote:
Le 26-d c.-06, 19:54, Tom Caylor a crit :
>
> On Dec 26, 9:51 am, Bru
Stathis Papaioannou wrote:
Jef Allbright writes:
My personal experience is that there's no paradox at all if one is
willing to fully accept that within any framework of description there
is absolutely no difference at all between a person and a zombie, but
even the most philosophically co
Thanks Bruno. Much of your terminology at this point escapes me.
I do see that a small part of our differences below are simply due to the
imprecision of language (and my somewhat sloppy writing.)
I also sense that at the core of much of this discussion is the idea that, although we are
subj
Stathis Papaioannou wrote:
I realised when I was about 12 or 13 years old that there
could not be any ultimate meaning. I was very pleased and
excited with this discovery, and ran around trying to explain
it to people (mostly drawing blank looks, as I remember).
It seemed to me just another i
Stathis Papaioannou wrote:
Jef Allbright writes:
My personal experience is that there's no paradox
at all if one is willing to fully accept that within
any framework of description there is absolutely
no difference at all between a person and a
zombie, but even the most philosophically cogn
Le 29-déc.-06, à 10:57, Tom Caylor a écrit :
I tried to address everything but ran out of time/energy. If there is
something I deleted from a previous post that I cut out that you wanted
me to address, just bring it back up.
No problem, Tom. In fact I will print your post and read it comfo
Bruno -
It appears that you and I have essential agreement on our higher-level
epistemology.
But I don't know much about your "comp" so I'll begin reading.
- Jef
Bruno Marchal wrote:
> With increasing context of self-awareness, subjective values
> increasingly resemble principles of the
Le 28-déc.-06, à 21:54, Brent Meeker a écrit : (to Jef)
I think "objective" should just be understood as denoting subjective
agreement from different viewpoints.
Curiosuly enough perhaps I could agree if you were saying "physically
objective" can be understood as denoting subjective agree
Hi Jef,
Please, don't hesitate to skip the remarks you could find a bit too
technical, but which could help others who know perhaps a bit more on G
and G*, which are theories which I use to tackle many questions in this
list. You can come back on those remarks if ever
you got time and motiva
Tom Caylor writes (quoting Bruno Marchal):
[TC]
> > My whole argument is that without it our hope eventually runs out and
> > we are left with despair, unless we lie to ourselves against the
> > absence of hope.
[BM]
> Here Stathis already give a genuine comment. You are just admitting
> yo
I tried to address everything but ran out of time/energy. If there is
something I deleted from a previous post that I cut out that you wanted
me to address, just bring it back up.
Bruno Marchal wrote:
Le 26-d c.-06, 19:54, Tom Caylor a crit :
>
> On Dec 26, 9:51 am, Bruno Marchal <[EMAIL P
Jef Allbright writes:
My personal experience is that there's no paradox at all if one is
willing to fully accept that within any framework of description there
is absolutely no difference at all between a person and a zombie, but
even the most philosophically cognizant, being evolved human
Le 27-déc.-06, à 23:40, Jef Allbright a écrit :
Bruno Marchal wrote:
Le 27-déc.-06, à 19:10, Jef Allbright a écrit :
All meaning is necessarily within context.
OK, but all context could make sense only to
some universal meaning. I mean I don't know,
it is difficult.
But this can be se
Brent Meeker writes:
> This is very similar to the arguments of people with religious
> convictions, who will cite evidence in support of their beliefs up to a
> point, but it soon becomes clear that no matter how paltry this evidence
> is shown to be, they will still maintain their belief
Jef Allbright wrote:
Brent Meeker wrote:
Jef Allbright wrote:
Bruno Marchal wrote:
Although we all share the illusion of a direct and immediate sense
of consciousness, on what
basis can you claim that it actually is real?
Because we cannot doubt it. It is the real message,
imo, of Des
Brent Meeker wrote:
Jef Allbright wrote:
Bruno Marchal wrote:
Although we all share the illusion of a direct
and immediate sense of consciousness, on what
basis can you claim that it actually is real?
Because we cannot doubt it. It is the real message,
imo, of Descartes "diagonal argume
Jef Allbright wrote:
Bruno Marchal wrote:
Although we all share the illusion of a direct and immediate sense of
consciousness, on what basis can
you claim that it actually is real?
Because we cannot doubt it. It is the real message,
imo, of Descartes "diagonal argument": it is the
fixed p
Bruno Marchal wrote:
Although we all share the illusion of a direct and
immediate sense of consciousness, on what basis can
you claim that it actually is real?
Because we cannot doubt it. It is the real message,
imo, of Descartes "diagonal argument": it is the
fixed point of doubt. If we de
On 12/28/06, Johnathan Corgan <[EMAIL PROTECTED]> wrote:
On Fri, 2006-12-29 at 00:37 +1100, Stathis Papaioannou wrote:
> Sure, it's a defect in the brain chemistry, but the delusional person
will give
> you his reasons for his belief:
[...]
> This is very similar to the arguments of people w
Stathis Papaioannou wrote:
...
This is very similar to the arguments of people with religious
convictions, who will cite evidence in support of their beliefs up to a
point, but it soon becomes clear that no matter how paltry this evidence
is shown to be, they will still maintain their belief.
On Fri, 2006-12-29 at 00:37 +1100, Stathis Papaioannou wrote:
Sure, it's a defect in the brain chemistry, but the delusional person will give
you his reasons for his belief:
[...]
This is very similar to the arguments of people with religious convictions, who will cite
evidence in support
Brent Meeker writes:
> It's a strange quality of delusions that psychotic people are even more
> certain of their truth than non-deluded people are certain of things
> which have reasonable empirical evidence in their favour.
Yet this seems understandable. The psychotic person is believin
Le 27-déc.-06, à 20:11, Jef Allbright a écrit :
Stathis Papaioannou wrote:
Jef Allbright writes:
Stathis Papaioannou wrote:
But our main criterion for what to believe should be
what is true, right?
I'm very interested in whether the apparent tautology
is my misunderstanding, his transpare
Stathis Papaioannou wrote:
Jef Allbright writes:
> I said "might" because there is one case where I am certain > of the
truth, which is that I am having the present > experience.
Although we all share the illusion of a direct and immediate sense of
consciousness, on what basis can you clai
Jef Allbright writes:
> I said "might" because there is one case where I am certain
> of the truth, which is that I am having the present
> experience.
Although we all share the illusion of a direct and immediate sense of
consciousness, on what basis can you claim that it actually is real?
Bruno Marchal wrote:
Le 27-déc.-06, à 19:10, Jef Allbright a écrit :
All meaning is necessarily within context.
OK, but all context could make sense only to
some universal meaning. I mean I don't know,
it is difficult.
But this can be seen in a very consistent way. The significance of
Brent Meeker writes:
Stathis Papaioannou wrote:
>
>
> Tom Caylor writes (in response to Marvin Minsky):
>
>> Regarding Stathis' question to you about truth, your calling the idea
>> of believing unsound seems to imply that you are assuming that there is
>> no truth that we can discover. B
Le 27-déc.-06, à 19:10, Jef Allbright a écrit :
Bruno Marchal wrote:
Le 27-déc.-06, à 02:46, Jef Allbright a écrit :
Stathis Papaioannou wrote:
But our main criterion for what to believe should
be what is true, right?
I'm very interested in whether the apparent tautology
is my misunder
Jef Allbright wrote:
Stathis Papaioannou wrote:
Jef Allbright writes:
Stathis Papaioannou wrote:
But our main criterion for what to believe should be
what is true, right?
I'm very interested in whether the apparent tautology
is my misunderstanding, his transparent belief, a simple
lack
Jef Allbright wrote:
...
The statement "I am conscious", as usually intended to mean that one can
be absolutely certain of one's subjective experience, is not an
exception, because it's not even coherent. It has no objective context
at all. It mistakenly assumes the existence of an observer
Stathis Papaioannou wrote:
Jef Allbright writes:
Stathis Papaioannou wrote:
But our main criterion for what to believe should be
what is true, right?
I'm very interested in whether the apparent tautology
is my misunderstanding, his transparent belief, a simple
lack of precision, or someth
Bruno Marchal wrote:
Le 26-déc.-06, à 19:54, Tom Caylor a écrit :
On Dec 26, 9:51 am, Bruno Marchal <[EMAIL PROTECTED]> wrote:
Le 25-déc.-06, à 01:13, Tom Caylor a écrit :
The "crux" is that he is not symbolic...
I respect your belief or faith, but I want to be frank, I have no
evid
Bruno Marchal wrote:
Le 27-déc.-06, à 02:46, Jef Allbright a écrit :
Stathis Papaioannou wrote:
But our main criterion for what to believe should
be what is true, right?
I'm very interested in whether the apparent tautology
is my misunderstanding, his transparent belief, a simple
lack of
Le 26-déc.-06, à 19:54, Tom Caylor a écrit :
On Dec 26, 9:51 am, Bruno Marchal <[EMAIL PROTECTED]> wrote:
Le 25-déc.-06, à 01:13, Tom Caylor a écrit :
> The "crux" is that he is not symbolic...
I respect your belief or faith, but I want to be frank, I have no
evidences for the idea that
Le 27-déc.-06, à 02:46, Jef Allbright a écrit :
Stathis Papaioannou wrote:
But our main criterion for what to believe should be
what is true, right?
I find it fascinating, as well as consistent with some difficulties in
communication about the most basic concepts, that Stathis would expre
Le 27-déc.-06, à 01:52, Stathis Papaioannou a écrit :
But our main criterion for what to believe should be what is true,
right? We might never be certain of the truth, so our beliefs should
always be tentative, but that doesn't mean we should believe whatever
we fancy.
This is a key state
Le 26-déc.-06, à 23:59, [EMAIL PROTECTED] a écrit :
I regard the idea of "believing" to be unsound, because it is a
pre-Freudian concept, which assumes that each person has a "single
self" that maintains beliefs.
Is this not a bit self-defeating? It has the form of a belief. Now I
can sti
Stathis Papaioannou wrote:
Tom Caylor writes (in response to Marvin Minsky):
Regarding Stathis' question to you about truth, your calling the idea
of believing unsound seems to imply that you are assuming that there is
no truth that we can discover. But on the other hand, if there is no
dis
Brent Meeker writes (quoting Tom Caylor):
> Dr. Minsky,
>
> In your book, Society of Mind, you talk about a belief in freedom of
> will:
>
> "The physical world provides no room for freedom of will...That concept
> is essential to our models of the mental realm. Too much of our
> psycholog
Tom Caylor writes (in response to Marvin Minsky):
Regarding Stathis' question to you about truth, your calling the idea
of believing unsound seems to imply that you are assuming that there is
no truth that we can discover. But on the other hand, if there is no
discoverable truth, then how can
Jef Allbright writes:
Stathis Papaioannou wrote:
> But our main criterion for what to believe should be
> what is true, right?
I find it fascinating, as well as consistent with some difficulties in
communication about the most basic concepts, that Stathis would express
this belief of his i
On Dec 26, 7:53 pm, Brent Meeker <[EMAIL PROTECTED]> wrote:
Tom Caylor wrote:
> On Dec 26, 3:59 pm, "[EMAIL PROTECTED]" <[EMAIL PROTECTED]>
> wrote:
>> I regard the idea of "believing" to be unsound, because it is a
>> pre-Freudian concept, which assumes that each person has a "single
>> self"
Tom Caylor wrote:
On Dec 26, 3:59 pm, "[EMAIL PROTECTED]" <[EMAIL PROTECTED]>
wrote:
I regard the idea of "believing" to be unsound, because it is a
pre-Freudian concept, which assumes that each person has a "single
self" that maintains beliefs. A more realistic view is that each
person is co
On Dec 26, 3:59 pm, "[EMAIL PROTECTED]" <[EMAIL PROTECTED]>
wrote:
I regard the idea of "believing" to be unsound, because it is a
pre-Freudian concept, which assumes that each person has a "single
self" that maintains beliefs. A more realistic view is that each
person is constantly switching a
Stathis Papaioannou wrote:
But our main criterion for what to believe should be
what is true, right?
I find it fascinating, as well as consistent with some difficulties in
communication about the most basic concepts, that Stathis would express
this belief of his in the form of a tautology.
From: [EMAIL PROTECTED]
To: everything-list@googlegroups.com
Subject: Re: Evil ? (was: Hypostases (was: Natural Order & Belief)
Date: Tue, 26 Dec 2006 14:59:17 -0800
I regard the idea of "believing" to be unsound, because it is
[EMAIL PROTECTED] wrote:
I regard the idea of "believing" to be unsound, because it is a
pre-Freudian concept, which assumes that each person has a "single
self" that maintains beliefs. A more realistic view is that each
person is constantly switching among various different "ways to think"
in
I regard the idea of "believing" to be unsound, because it is a
pre-Freudian concept, which assumes that each person has a "single
self" that maintains beliefs. A more realistic view is that each
person is constantly switching among various different "ways to think"
in which different assertions
On Dec 26, 9:51 am, Bruno Marchal <[EMAIL PROTECTED]> wrote:
Le 25-déc.-06, à 01:13, Tom Caylor a écrit :
> The "crux" is that he is not symbolic...
I respect your belief or faith, but I want to be frank, I have no
evidences for the idea that "Jesus" is "truth", nor can I be sure of
any cle
Le 25-déc.-06, à 01:13, Tom Caylor a écrit :
It looks like I might have timed out. Hopefully this doesn't appear
two times.
On Dec 24, 8:55 am, Bruno Marchal <[EMAIL PROTECTED]> wrote:
Le 24-déc.-06, à 09:48, Tom Caylor a écrit :
> Bruno,
> ...
> I believe the answer to the question, "Wha
Tom Caylor wrote:
This looks like Tarski's trick to me. It is an act of faith any time
we take what we say as truth.
On 12/24/06, Brent Meeker <[EMAIL PROTECTED]> wrote:
"When I take what I say to be true based on evidence it is not a matter of
faith"
JM:
it is based on your faith in your evide
Brent Meeker wrote:
Jef Allbright wrote:
>
> Brent Meeker wrote:
>> That raises a fundamental question - should we believe
what's true?
>> Of course in general we don't know what's true and we
never know it
>> with certainity. But we do know some things, in the scientific,
>> provisiona
Jef Allbright wrote:
Brent Meeker wrote:
That raises a fundamental question - should we believe what's true?
Of course in general we don't know what's true and we never know it
with certainity. But we do know some things, in the scientific,
provisional sense. And we also have certain valu
Brent Meeker wrote:
That raises a fundamental question - should we believe what's
true? Of course in general we don't know what's true and we
never know it with certainity. But we do know some things,
in the scientific, provisional sense. And we also have
certain values which, as Jef says,
Stathis Papaioannou wrote:
Tom Caylor writes:
It is the ultimate irony that Jesus was taken to be blaspheming when he
said he was "one with the Father" and "before Abraham was, I AM", for
"no one can say that they are God". the mistake is the missing
phrase at the end: "...except God".
Stathis Papaioannou wrote:
Tom Caylor writes:
On Dec 24, 3:49 am, Stathis Papaioannou
<[EMAIL PROTECTED]> wrote:
> Tom Caylor writes:
> > Bruno,
>
> > I have been doing a lot of reading/thinking on your former posts
on the
> > Hypostases, other reading on Plotinus and the neo-Platonist
Tom Caylor writes:
It is the ultimate irony that Jesus was taken to be blaspheming when he
said he was "one with the Father" and "before Abraham was, I AM", for
"no one can say that they are God". the mistake is the missing
phrase at the end: "...except God".
Yes, but what if Jesus was n
Tom Caylor writes:
On Dec 24, 3:49 am, Stathis Papaioannou
<[EMAIL PROTECTED]> wrote:
> Tom Caylor writes:
> > Bruno,
>
> > I have been doing a lot of reading/thinking on your former posts on the
> > Hypostases, other reading on Plotinus and the neo-Platonist hypostases,
> > and the Christi
Bruno Marchal writes:
> I'm not sure that this is what you meant, but there is in a sense an
> objective basis to the personal or subjective, which is simply that
> when I say I feel or desire something, this is an empirical statement:
> either I do feel it or I am lying. Also, there is an o
Tom Caylor wrote:
On Dec 24, 3:49 am, Stathis Papaioannou
<[EMAIL PROTECTED]> wrote:
Tom Caylor writes:
> Bruno,
> I have been doing a lot of reading/thinking on your former posts on the
> Hypostases, other reading on Plotinus and the neo-Platonist hypostases,
> and the Christian "interpretat
Thanks for the explanations. I am astonished about all children being
psychopathic: I guess you mean very young one?
Bruno
http://iridia.ulb.ac.be/~marchal/
To be fair that term isn't normally used for children due to its pejorative
connotations, but I think it is close to the truth. Inf
It looks like I might have timed out. Hopefully this doesn't appear
two times.
On Dec 24, 8:55 am, Bruno Marchal <[EMAIL PROTECTED]> wrote:
Le 24-déc.-06, à 09:48, Tom Caylor a écrit :
> Bruno,
> ...
> I believe the answer to the question, "What is Truth?" which Pilate asked
> Jesus, was stan
On Dec 24, 3:49 am, Stathis Papaioannou
<[EMAIL PROTECTED]> wrote:
Tom Caylor writes:
> Bruno,
> I have been doing a lot of reading/thinking on your former posts on the
> Hypostases, other reading on Plotinus and the neo-Platonist hypostases,
> and the Christian "interpretation" of the hypostas
Le 24-déc.-06, à 11:49, Stathis Papaioannou a écrit :
I'm not sure that this is what you meant, but there is in a sense an
objective basis to the personal or subjective, which is simply that
when I say I feel or desire something, this is an empirical statement:
either I do feel it or I am ly
Le 24-déc.-06, à 09:48, Tom Caylor a écrit :
Bruno,
I have been doing a lot of reading/thinking on your former posts on the
Hypostases, other reading on Plotinus and the neo-Platonist hypostases,
and the Christian "interpretation" of the hypostases. There is a lot
to say, but I'll start by
Le 23-déc.-06, à 15:01, Stathis Papaioannou a écrit :
Bruno marchal writes:
> Even if it is presented as good for society, the child may accept
that > because of feelings of empathy for others.
OK. Note that such an "empathy" is hard wired in our biological
constitution. Many mammals seem
Tom Caylor writes:
Bruno,
I have been doing a lot of reading/thinking on your former posts on the
Hypostases, other reading on Plotinus and the neo-Platonist hypostases,
and the Christian "interpretation" of the hypostases. There is a lot
to say, but I'll start by just giving some responses
Bruno,
I have been doing a lot of reading/thinking on your former posts on the
Hypostases, other reading on Plotinus and the neo-Platonist hypostases,
and the Christian "interpretation" of the hypostases. There is a lot
to say, but I'll start by just giving some responses to your last post
on t
Bruno marchal writes:
> Even if it is presented as good for society, the child may accept that
> because of feelings of empathy for others.
OK. Note that such an "empathy" is hard wired in our biological
constitution. Many mammals seems to have it at some degree. Some form
of autism are d
Le 20-déc.-06, à 19:06, Brent Meeker a écrit :
Bruno Marchal wrote:
Le 19-déc.-06, à 21:32, Brent Meeker a écrit :
Bruno Marchal wrote:
I know it seems a little bit paradoxical, but then it is my
methodology
to take seriously the interview of the lobian machine, which is
"famous" for its
Bruno Marchal wrote:
Le 19-déc.-06, à 21:32, Brent Meeker a écrit :
Bruno Marchal wrote:
I know it seems a little bit paradoxical, but then it is my methodology
to take seriously the interview of the lobian machine, which is
"famous" for its many paradoxical thoughts.
It is certainly not a
Le 19-déc.-06, à 21:32, Brent Meeker a écrit :
Bruno Marchal wrote:
I know it seems a little bit paradoxical, but then it is my
methodology
to take seriously the interview of the lobian machine, which is
"famous" for its many paradoxical thoughts.
It is certainly not a reductio against comp
Bruno Marchal wrote:
>
> Le 18-déc.-06, à 20:04, Brent Meeker a écrit :
>
>> Bruno Marchal wrote:
>> ...
Moreover, I don't have to justify it in terms of other
ethical principles or commandments from God:
>>>
>>> With (a)comp, you have to NOT justify it in terms of God. With comp
>>> (
Le 18-déc.-06, à 20:04, Brent Meeker a écrit :
>
> Bruno Marchal wrote:
> ...
>>> Moreover, I don't have to justify it in terms of other
>>> ethical principles or commandments from God:
>>
>>
>> With (a)comp, you have to NOT justify it in terms of God. With comp
>> (and God = +/- Plotinus'one) w
Bruno Marchal writes:
> > The analogous statements are:
> >
> > a1. umbrellas keep you dry
> > a2. feeding the poor reduces their suffering
> >
> > We can agree on the definition of the words and on the facts asserted.
> > If
> > there is disagreement on the definition, for example if you were
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