aphie,
Unfortunately, there is a rather large problem with your revelation.
After further review of the entire situation, I just had a revelation. One of the real questions of ontology, "is there a god," can be interpreted in a far different way.
If we define whatever event or "cause" brought us to this point -- a point where humans have a consciousness and are able to think, then what we are really debating is not whether or not "god" exists but more importantly, what traits such a thing would have in relation to us.
I don't think so. Amongst everything else, the theist says God exists! And, If you are looking for traits of God, then you first assume there is a God and then you attach an expectancy of traits to it, even though you cannot establish there is a God!
You are assuming it would or should have traits in relation to "us" (by "us" I take it you mean human beings). But why would it or should it?
I'll define a first cause event as "god." If you do not believe in a first cause event, then I will define "god" to be whatever system of events took place to get us here.
Now, at this point, the question of whether or not "god" exists is solved. God does indeed exist. However, we have now changed the question into, "what does this 'god' share in similarity with us?"
The problem that has always existed in tandem with the god question is defining what god is. If I choose to define god as whatever first cause or sequence of events that brought me into existence, then I no longer need to prove god, but have succeeded in shifting the burden of knowledge to a point where I must now start to understand what god is, what the word "god" truly means to me, and if it has any relationship to a consciousness like my own -- or is it something so much greater than myself, that I cannot comprehend it at all.
Because you define something, it does not mean the something exists.
The only things that can EXIST are in a context of space and time.
Here is where ART might say, 'as an idea of God exists, therefore God must exist' , which I think is what he is trying to propose by way of flawed reason.
The idea of God may well be created, bya person or thing that has an idea of God, but it is only the person or thing which is EXISTS within space and time.
It remains an idea. If that is all God is then God is an idea. Not much from that then.
Obviously it does not follow because the idea of God has been created then God exists. Neither is it the case that the belief that God exists means God exists.
Under those terms it is clearly of equal value to say the belief that God does not exist means God does not exist.
However, as there is no substantial or supportable evidence that God exists, this adds more than mere emphasis to the argument that there is no reason to suppose God did or does exist.
Furthermore there is no reason I can see to add layers by attaching another - meaning by name - to the concept of'whatever system of events took place to get us here'.
Why the hell call 'whatever system of events took place to get us here', God or god or "god", as you say !!
Call the the system of events which took place to get us here just that very thing...the system of events which took place to get us here. I agree, attempt to understand them, but better to label them by what they are, instead of adding extra emotive connotations to it by calling it God.
If something is appearing to be something else, a little judicious application of Occam's razor usually works well to tidy stuff up nicely.
Unfortunately, there is a rather large problem with your revelation.
After further review of the entire situation, I just had a revelation. One of the real questions of ontology, "is there a god," can be interpreted in a far different way.
If we define whatever event or "cause" brought us to this point -- a point where humans have a consciousness and are able to think, then what we are really debating is not whether or not "god" exists but more importantly, what traits such a thing would have in relation to us.
I don't think so. Amongst everything else, the theist says God exists! And, If you are looking for traits of God, then you first assume there is a God and then you attach an expectancy of traits to it, even though you cannot establish there is a God!
You are assuming it would or should have traits in relation to "us" (by "us" I take it you mean human beings). But why would it or should it?
I'll define a first cause event as "god." If you do not believe in a first cause event, then I will define "god" to be whatever system of events took place to get us here.
Now, at this point, the question of whether or not "god" exists is solved. God does indeed exist. However, we have now changed the question into, "what does this 'god' share in similarity with us?"
The problem that has always existed in tandem with the god question is defining what god is. If I choose to define god as whatever first cause or sequence of events that brought me into existence, then I no longer need to prove god, but have succeeded in shifting the burden of knowledge to a point where I must now start to understand what god is, what the word "god" truly means to me, and if it has any relationship to a consciousness like my own -- or is it something so much greater than myself, that I cannot comprehend it at all.
Because you define something, it does not mean the something exists.
The only things that can EXIST are in a context of space and time.
Here is where ART might say, 'as an idea of God exists, therefore God must exist' , which I think is what he is trying to propose by way of flawed reason.
The idea of God may well be created, bya person or thing that has an idea of God, but it is only the person or thing which is EXISTS within space and time.
It remains an idea. If that is all God is then God is an idea. Not much from that then.
Obviously it does not follow because the idea of God has been created then God exists. Neither is it the case that the belief that God exists means God exists.
Under those terms it is clearly of equal value to say the belief that God does not exist means God does not exist.
However, as there is no substantial or supportable evidence that God exists, this adds more than mere emphasis to the argument that there is no reason to suppose God did or does exist.
Furthermore there is no reason I can see to add layers by attaching another - meaning by name - to the concept of'whatever system of events took place to get us here'.
Why the hell call 'whatever system of events took place to get us here', God or god or "god", as you say !!
Call the the system of events which took place to get us here just that very thing...the system of events which took place to get us here. I agree, attempt to understand them, but better to label them by what they are, instead of adding extra emotive connotations to it by calling it God.
If something is appearing to be something else, a little judicious application of Occam's razor usually works well to tidy stuff up nicely.