The question of whether the representation is actual or not and if it is of one entity or many.
If God lies dormant or exists conscious. Theory of pantheistic/panendeistic God can look like fabric is God
Matter-monades is the body of God. Life-monades is the mind of God. So in the sense of the omnipresent God, it has now been defined.
To the origin of life: There is still the classical question: What is first? In this understanding of it, there is nothing but God.
Body is in this the factual matter.
Mind is in this the life and gravitational-'matter'.
I considered this first in two ways, in the question of body.
1. Universe and the matter in it.
2. Space, wherever space is and the matter in it.
But I changed as you can see from above the 2 firstly considerations. Matter is only body and everything else is mind. In the respects of science, it can be seen as easier to move from the sphere of mind into the body as it becomes more tangible.
By Terje Lea, 02.10.2005.
This is the beginning of the best alternative to the stupid notion of Intelligent Design which is promoted only for deception and dogmatism, it seems. My version will have the aim of establishing the most reasonable, intelligent, plausible, working Non-Dogmatic New Intelligent Design it's possible to achieve. It's premise will first and foremost be the best possible belief in God and infinity insofar as it can represent Truth. It's implied that Truth trumps God in case God proves to be a non-viable option or concept in light of advances somewhere in the future. NDNID is, of course, completely open to criticism and only reason is the judge.
There's a perfect being, (the natural) God, that's the creator and intelligent designer of every possible universe and all in everyone of those hence NDNID.
Thus, the logic of NDNID
1.-15. Assumptions, incl. the next two.
14. There is a possibility that Ethics affirms God. (Ethics may/is likely to be biconditional to God and thus this appears different.) Ass.
15. There is a possibility that Meaning affirms God. (Meaning may/is likely to be biconditional to God and thus this appears different.) Ass.
16. It's important to believe in truth/knowledge.
17. Anything that contradicts knowledge doesn't exist.
18. Our knowledge isn't complete, therefore there is a possibility of God.
19. The definition of God doesn't contradict our knowledge, therefore there is a possibility of God.
C1. There is a possibility that God exists.
C2. It's important to believe in God as a possibility.
C3. It's important to believe in Ethics and Meaning as there's a possibility that Ethics and Meaning affirm God if God exists.
The typical sentence of a believer is consequently: I believe in God because there's a possibility for believing in God (for real).
(I have limited knowledge of modal logic. I can therefore not guarantee this logical argument's validity. Intuitively, however, it looks very good. Actually, better than most!)
I like to emphasise is that this is rather the promotion of a more open view of intelligent design in being NDNID. It is indeed supposed to be open for scrutiny to everyone who honestly believe in a God of truth, an existing God of reality and less of transcendence.
ID as contrasted with NDNID. From Wikip.:
ID: "The idea was developed by a group of American creationists who reformulated their argument in the creation–evolution controversy to circumvent court
rulings that prohibit the teaching of creationism as science."
Which is blatantly against NDNID as NDNID is "...certainly coherent with all of science including scientific consensus of theories...". Also, I have no
intention of trying to pry in NDNID being taught as science in schools. It's only supposed to be more coherent as a view of God in God-believers.
ID: "...and seek to fundamentally redefine science to accept supernatural explanations..."
In NDNID it's the other way around, the idea of God complies with our science as a whole and has no objections to it.
I'm not sure if I need to go on. You can read about the (moronic idea of) ID here: http://en.wikipedia.org/wiki/Intelligent_design.
It seems to me that ID is counterproductive in the sense of being so strange and dogmatic that potential God-believers are thrown off by it. Therefore, it probably works against any religion of God and at the same time entrenching the conservative Christians. This is sad! Not only are kids in conservative circles brought in almost abject way to the rest of people, but people are also rejected to take part by it's unreasonable approach and closed nature. I hope ID dies and the crazy people with it.
Note1: Not to exclude anyone, but I do hope for the input of serious God-believers and their justification/foundation for making the whole thing coming together and to see if we can agree to some extent, ultimately doing something better than "classical" ID, namely NDNID. It's also implied that NDNID is intended for religious teaching and certainly not the science curriculum. This point separates clearly NDNID from ID.
Note2: This is a small personal note of mine. I suggest that Scientology is compatible with NDNID, but this is not any suggestion to people to get involved with this religion. It's merely mentioned as being a good, organised offer. You are welcome to add others.
The formalisation of the Qunatified Modal Logical Argument of NDNID.
UD (universe of discourse): Everything
K: Truth/Knowledge of Propositions
G: God proposition
I: Important proposition
P: Propositions in general
E: Objective Ethics propositions
M: Meaning propositions
B: have Belief propositions in
D: Propositions of definition of God
C: Complete Knowledge propositions
1. (∃x)(D) A (A is Assumption :))
2. (∃x)(Mx) A
3. (∃x)(Ex) A
4. (∃x)(Px) A
5. (∃x)(Kx) A
6. (∃x)(Bx) A
7. (∃x)(Ix) A
8. (∀x)(Px) A
9. (∀x)(Cx) ≡ (∀x)◊(Kx) A
10. (∃x)(Dx) ≡ ◊(∃x)(Gx) A
11. ◊(∃x)(Gx) ∨ ~◊(∃x)(Gx) A
12. ◊[(∃x)(Kx) ⊃ (∃x)(Gx)] A
13. (∀x)(Cx) ⊃ ◊(∃x)(Gx) A
14. ◊((∃x)(Ex) ⊃ (∃x)(Gx))
15. ◊((∃x)(Mx) ⊃ (∃x)(Gx))
------------------------------
16. (∃x)(Bx) ⊃ (∃x)(Ix) 6, 7 ⊃I (Conditional Introduction)
17. (∃x)(Kx) ⊃ [(∃x)(Bx) ⊃ (∃x)(Ix)] 5, 8 ⊃I
18. (∃x)(Kx) ⊃ (∃x)(Dx) 5, 1 ⊃I
19. (∃x)(Px) ⊃ [(∃x)(Kx) ⊃ (∃x)(Dx)] 4, 10 ⊃I
20. (∃x)(Kx) ≡ ~(∀x)(Px)
21. [(∃x)(Kx) ⊃ ~(∃x)(Cx)] ⊃ ◊(∃x)(Gx)
22. [(∃x)(Kx) ≡ (∃x)(Dx)] ⊃ ◊(∃x)(Gx)
C1. ◊(∃x)(Gx)
C2. (◊(∃x)(Gx) ⊃ (∃x)(Bx)) ⊃ (∃x)(Ix)
C3. [((∃x)(Ex) ∧ (∃x)(Mx)) ⊃ ◊(∃x)(Gx)] ⊃ [(∃x)(Bx) ⊃ (∃x)(Ix)]
Note3: Ethics may/is likely to be biconditional to God and thus this (21) appears different.
Note4: Meaning may/is likely to be biconditional to God and thus this (22) appears different.
There are good possibilities for removing (∀x)(Cx), so this may happen in the future.
In Scientology sense: either say ◊(∃x)(Fx) (F is Infinity) or that ◊[(∃x)(Fx) ≡ (∃x)(Gx)]
(∃x)(Kx) ⊃ ~(∀x)(Px)
[(∃x)(Dx) ⊃ (∃x)(Kx)] ⊃ ~(∃x)(Px)
One remark on the side. In order to use necessity of God, you'll have to write something like this:
[(∃x)(K) ⊃ (∃x)(G)] ⊃ □(∃x)(G)
That is, if God is affirmed, knowledge contains an existing God, then an existing God is necessarily an existing God.
This should be in line with Kripke-modality as it's explained in his Naming and Necessity.
But the best one can do, IMO, is ◊(∃x)(G), possibly there's an existing God! I guess, all we believers are waiting for "Heaven".
By Terje Lea, 29.01.2010, 30.01.2010, 01.02.2010, 03.02.2010, 22.04.2010 and 17.08.2010. Added "propositions" to the formalisation of NDNID at some point between 2. Feb 2010 and today, 24. Mar. 2010.
I deeply agree with Deism! It's just the best and it cuts all the crap. I see only the best philosophical reflections in it and there's no problem of granting all good people access to Heaven in that particular system, again drawing on the absolutely fine philosophical considerations.
180Proof (on PF) has mentioned something about a "working hypothesis"
and perhaps the entities of science are a working hypothesis as much as
the entities of non-science are a working hypothesis (we need to deduct Calory and Phlogiston and all those that are ruled out!).
Also, a child can't be said to be either an Atheist or a True Believer, I think, as the child has yet to reach a consciousness of Religion or its opposite!
I can't see the reality of all supposed Gods, but being facets of one common, logical explanation that will last for as long as necessary. I believe, insofar religious people believe in a kind of God, then necessarily, if one is to take their conviction for real, is the belief in this one God, the natural God. Just see it as hypotheses of thinking/intuition/deduction/inference/induction it's hard to get answers on!
It's strange to notice that people are so hooked up on having a single time-reference. If there are several universes, each of these must have its own time-reference. This should be quite clear. Now, if there's this entity popping out universes and has a consistent eternal nature, why can't it be timeless/infinite? We have only our own lives to refer to in relation to time so "timeless" is obviously speculative, but a logical necessity of NDNID.
The honour and God is always consistent in my view! If it's not honourable, it excludes God. They are not opposites.
God is supposed to be perfect and therefore his way is always perfection. Honour has to be honour (and cognitive), always, if one is to rise to the qualification given by (the perfect) God.
The questions of Honour and God are complex, but I'd say they always go together!
Honour ≡ God
I'm relatively satisfied with combining Plotinus and Thomas Aquinas in a modified version. Look below for the "Foundation for NDNID".
The relation between (the natural, deistic) God and Honour is biconditional. If it's honourable then it's from God and if it's from God then it's honourable!
I don't want to take part in the lousily documented Biblical stuff, man, Moses may have had a schizophrenic moment for all I know!
The most basic foundation in supporting a God-belief consists these factors:
(1) The fact that there are [(most certainly/probably)] truths outside of our current sphere of knowledge is one rational reason to believe in God.
(2) The anomalies of science suggest a fantastic explanation to all of these.
(3) A serious ontological consideration of meaning.
(4) A serious consideration of ontological morals of Good and Evil.
The usual anomalies: existence, emergence of life and consciousness, the true nature of all things, the rather strange nature of Pre-Big-Bang and it's reason for being just like that, the infinite expansion of universe.
I don't need to describe what God is, but there are good logical grounds for assuming a God entity of perfection. The foundation for making this entity rise from this void has been mentioned. By this "answer/leap of faith" I sense a stronger grounding than having the prospect of reclining my "soul" and corpse with the soil. F.x. I'd say meaninglessness is "hell" or very undesired. I share the view of facts (and probably the whole scientific picture) according to the best of science, but not Atheism's shortcomings in religious matters. The foundation I've given drives me to this "obscure"/"vague"/"mystical"/"fantastic" concept of God. I believe this is like predicting that particle (can't remember the name) in physics. There should be something there, I just can't say or describe exactly what it is. I don't subscribe to Creationism in the way it has been defined which is just bullocks, but I'm open for a different kind of "Creationism" being NDNID behind this Big-Bang. Also, it's pretty clear that there are quite many anomalies in science today despite science being "progressive" or whatever.
It strikes me as possible to argue that if all is to be good we would already be united with God in "Heaven", but life as it is, is to be in the fray, experience and be victorious (by God's miracle) or lose (fail to take part in God's perfection) to "evil". So, "evil" is more the necessary test of time in the tension of God and "the outside". Therefore, to be with God or make such an aim is to be guaranteed the absence of "evil" after death.
Given certain premises of the logical statement, I say this God-belief, NDNID, is both valid and sound.
To suggest that NDNID supports "demonisation" is contrary to the belief of regarding the entire human kind as subjects for "Heaven" and it manifests the actual failure to spread the message of God's miracle. There's no foundation for such a claim in NDNID, inherently.
I suggest God is outside every causality argument that goes on inside this Universe, not being subject to that notion just like the notion of time. That is, God can create and is part of the causality of universe or universes, but the being of God itself is outside of it.
The classic Atheist trap of meaninglessness. Meaning is an illusion, according to the Atheists! This is absurd! What choice, really, does one have, but to choose the meaningful? Absurdity or possible illusion, tough choice, eh.. not!
I only need to point to the possibility of God and the definition of NDNID has to be compatible to such a requirement. There's certainly no absolute truth being argued here for the existence of God. I have indeed mentioned "leap of faith", yes? This possibility of God arises from (partly?) this "foundation" of premises/"questions" that beg for the appropriate prediction (of God, or in your case(s) the absence or falsity of such). Still, we're forced to be staring into the mysteries and make those unfounded beliefs, not knowing what's on the other side, what tomorrow will bring, in principle. We're subject to leaps of faith, the lot of us!
NDNID isn't about arguing in the sense of Argument From Ignorance because NDNID doesn't claim any proof of God. NDNID's claim of God is contentious, not certain. To demand definite belief as in dogmatic belief in the religious sense considering that the eventual destiny is certainly one of prediction, is beyond any reasonable demand, I think. In fact, the entire religious and non-religious enterprises are ones of an assumed, predicted, unknown ideal.
I think the entity of God supports meaning much better than Atheism, usually taking the view that Human Kind is doomed and has a limited time span. God gives meaning because God provides infinity to the world of Human Kind, speculatively. There may be a chance, with God, for rebirth in new universes or on other planets or on earth again on some other occasion or just reclining in God in some meaningful way. I don't know, but there is more strength with God in this sense than without. It's still speculation, though, I don't hide this fact.
Please, look at it this way: you can believe in Atheism and risk accepting a death by illusion or you can, with God, try to perceive an after-life that may present a Pandora box to you. In a sense, by Atheism, you accept a kind of "Pessimism" that hasn't been proven yet. This may have consequences in your life when you make certain choices. The whole existence may be very nice with God, yet one often denies such because of "abstract nature". I just find Atheism very "pessimistic".
I find nothing that definitely refutes that a grand idea of infinite God should be unable to create Universe(s). Why should this be impossible? I mean, an aspect of Cosmology suggests that our universe is just one dimension from other universes. Why can't God have a similar nature? Why should it be that this entity can't have a mechanism that effectuates Universe(s)? The incoherency of this denial is on the side of the Atheist.
To make the claim of "fantasies"/"faerie stories"/other fictional content has equivalence to this, NDNID, is to be ignorant, at best, to the fact that fantasies are nonetheless only fantasies because the way they are defined that definitely put them outside our reality. This is not the case with the (possibly modified) concept of God, which I happen to think, seriously speaking, is mostly coherent in God-believers, one evasive way or another until then.
The Kalam argument/Cosmological argument isn't relevant either as its case fails. One can speak, though, being a perhaps better technical wording of a writing of mine that there may be a story of multiple temporal dimensions, something I phrase as one God-entity/entities of (temporal) infinite, dimension [universe of only God] outside our own or a part of bigger multiverse. This God-dimension, universe may then have this interdimensional, causal structure, necessarily if NDNID is to be true.
Perhaps, we as humanity have all these possibilities because the Universe is "built" in this special way. In carrying out our special nature of intelligence, our status gives us the notion that each of us means something special in a moral view especially the evil way if we are unjustly destroyed/killed. The qualification of getting infinitely rewarded when doing the right moral acts reinforces this sense of Morality/Ethics in the Religious sense.
One should take note of the casual claim of Atheism that Religious views are wholly psychological and that Atheism commits a logical fallacy for doing so.
Can Atheism explain: how is it incoherent to suggest that God is the cause of our Universe? I think Atheism puts a number of assumptions behind this incoherency claim that I don't support. F.x. if God is immaterial then God can't create an actual Universe of matter and energy. This is good, but I'd claim that God's being is real/consists of a kind of matter/energy, but being outside of our universe or being attached to it in a special way.
One should take note of the fact that the concept of God plays a very different role, ontologically, than all or most of the faerie stories, of Santa Claus, of the usual idle speculation and one's fantasies by the role God plays in being an extraordinary cause of the whole of existence, particularly intelligence. The particular role is easily defeated in other speculations/fantasies/Santa Claus and what have you. This should be good!
Is religious belief practical or personally necessary? Neither, I find it possible (in the face of the absurd)! One should note that if in fact God exists, then God becomes a necessary factor in every reality, but as of now God remains the best, presumably, belief of a possibility. This may appear strange in the sense of Modal Logic.
Religious conviction is not necessarily comfort, my moral mistakes have a deeper impact, just like moral virtues have the possibility of bliss to the same impact, one going down, the other going up.
Why can't time and God arise at the same time? Perhaps God is "God and time and space and causality and the universes including God's own, of course". I'm not sure how to definitely describe God, but it's certainly coherent with all of science including scientific consensus of theories by NDNID.
Just a remark on (the ontology) of Ethics in this:
If ◊[(∃x)(Ex) ⊃ (∃x)(Gx)] and you don't accept God, but you acknowledge that Ethics, if anything, can lead us to God
then Ethics should be incredibly important in every case!
As it says in the above, this is important, I think!
I can't see how the atheist is more rational than the deist/theist.
Why should the bare view of today's science say anything about the complete human experience, from God possibly to earth and back
to God again, that is including afterlife? I admit we don't have evidence of after-life or more than just the (mortal) birth,
life and (mortal) death of a human, but still this is short of many other perspectives.
So while the atheist puts one's sensitivities on science and what can "be put under the microscope", the deist/theist has one's
sensitivities on meaning, ethics, infinity and the ontology of intelligence, that all in all is far more rational than what any atheist can muster!
The objection to the rant and crusade from the atheists is that they are blind to the fine sensitivities religious people have toward ethics as the way to God (that also is a foundation for meaning)! Thus, atheists and atheism may tear down very important institutions and intuitions in society that work cohesively and incredibly constructive humans to humans, in interpersonal relationships! The society may come down if one forces through this headless (to some extent) movement (by these atheists and atheism)! This is the very concern! Just because you, the atheist, need it "under your microscope" doesn't make the crusade against religions right!