Philosophy

But I say to you that whoever is angry with his brother without a cause shall be in danger of the judgment. And whoever says to his brother, “Raca!” shall be in danger of the council. But whoever says, “You fool!” shall be in danger of hell fire. (Matthew 5:22) Jesus points at three ways in which false faith in relation to our fellowmen can bring us in danger of God’s judgment. Matthew 5:22 illustrates these. 1. Irrational Infuriation.   Jesus said that anyone who was angry at his brother without reason [1] was in danger of judgment. There are two forms of anger in the Bible. One is rational while the other is irrational. The irrational form of anger comes from carnal-mindedness and a faulty perception. Rational anger, on the other hand, is just and expected. The difference between the two is simple. The former is purely a passion while the latter is primarily a judgment (i.e. moral reaction against sin). The former being carnal possesses wicked attributes like intemperance, irritabil...

‘The sense of the world must lie outside the world,’ said Ludwig Wittgenstein (1889-1951). The human problem is seeking sense of the world within the world or within one’s own self. But can man go beyond himself by himself? Can someone lift himself up by pulling up his bootstraps? The epistemic predicament of man has been just that in several cases: when he started from himself or nature he returned to himself or nature, to the extent that ‘man is the measure of all things’ was reflected in all his cogitations on man, God, and the world. A glance at monism, polytheism, materialism, and pantheism will demonstrate all that man can do to limit ultimate meaning to this-worldly-reality. This has also been true of Christian theology several times. The rational entanglements of scholastic theology in attempts to rationalize revelation, and the empirical obsessions of liberal, process, existential, and charismatic theologies reflect the segregated pursuits of two different epistemic streams ...

Thanatology (the study or science of death) is a vast subject; its literature incorporating a motley of massive corpus with a time span of above five thousand years. In Christian theology, it is treated under the division of Eschatology (the study or science of Last Things). Though, evidently, a significant subject, thanatology is, ironically, one of the least non-debatable subjects of the world. This is understandable, seeing that it also is one of the least verifiable disciplines of all disciplines. Yet, it is a significant one. It is significant because of the psychological problems it addresses like the shock of bereavement, the instinct of survival, fear of future, anxiety, etc. It is also significant because of the philosophical and theological problems it addresses, viz., “Why is there the phenomena of death,” “Why is there the fear of death,” and “Is there life after death: If yes, of what nature?” Its significance is also evidenced by its resurgence in drama, movie, literat...

Space is the negation of substance, of reality, of being; thus, space is nothing, unreality, non-being. Can anyone see nothing or imagine nothing? Yes, for space is nothing. To see nothing means to see no thing. Consequently, we do not see things in space; we see things alone and their negation, viz., space. Things do not occupy space. For then, what does space occupy ? Things negate space, i.e. nothing. Take a plastic bottle of 1 ltr. How much water can it contain? 1 ltr. Squeeze it, can it contain 1 ltr of water? No, why? Because the bottle being squeezed increasingly negates space allowing less negatability for another (meaning that negatibility for it increases at the same time). For perfect density = perfect negation of space; less density = less negation of space. That which is negated cannot be again negated without the destruction of that which negates it. Zero = infinite; therefore, space = infinite; it can be infinitely negated by things without quantitative or qualitative...

© May 22, 2006 Download Plato's Parmenides from Gutenberg Several attempts at understanding the meaning of Plato’s Parmenides were made but not very successfully. Though some of the best minds like Cornford, Russell, Ryle, and Owen have struggled with it, the interpretations are not always acceptible without some hesitation. [1] Edward F. Little gives the following conclusion of it with reference to Plato’s own theory of Forms and distributing Parmenides’ arguments under eight hypotheses: [2] One with “O” capital refers to the form “O” and with “o” in small refers to its copies. Likewise “O” and “o” in “Others” and “others” respectively. The intent seems to be to teach Socrates how to reason efficiently in order to find the truth. The method is by deduction of consequences related to both the posited existence and also non-existence of a thing. (1) If there is a One, it does not exist. (2) If there is a one, it is many. (3) If there is a one, the others are one(s). (4) If there ...

Excerpts from unfinished rough draft of a writing project at Seminary, 2000 Thanatology (the study or science of death) is a vast subject; its literature incorporating a motley of massive corpus with a time span of above five thousand years. In Christian theology, it is treated under the division of Eschatology (the study or science of Last Things). Though, evidently, a significant subject, thanatology is, ironically, one of the least non-debatable subjects of the world. This is understandable, knowing that it is also one of the least verifiable disciplines of all disciplines. And yet, it is a significant one. It is significant because of the psychological problems it addresses like the shock of bereavement or loss of a beloved one, the instinct of survival, the curiosity concerning the future, or the unknown, etc. It is also significant because of the philosophical 1 and theological problems it addresses like ,“Why is there the phenomenon of death,” “Why is there such a morbid fear o...