P. 1
195226725 the Three Isms of Perversion

195226725 the Three Isms of Perversion

|Views: 5|Likes:
Published by LiveFoods@1611

More info:

Published by: LiveFoods@1611 on Mar 11, 2014
Copyright:Attribution Non-commercial


Read on Scribd mobile: iPhone, iPad and Android.
download as PDF, TXT or read online from Scribd
See more
See less






Periander A. Esplana

Contents Introduction 3 Scientism 5 Philosophism 8 Religionism 13 Conclusion 1 !otes and Re"erences 8

Periander A. Esplana #1$1$ %1&' www.sciencephilosophyreligion.com

“In its most popular form, nihilism says that there is no reason why the universe exists and no goal towards which it is moving; nothing is of real value; human existence is totally meaningless; human beings are biological accidents; there is no life after death and suicide could therefore be a more rational approach than the desire to go on living. As far as values, morals and ethics are concerned, nihilism makes no rules and draws no lines. The whole of life is an exercise in futility, and personal satisfaction at any given moment is sufficient ustification for anything any individual chooses to do or not to do.! " #ohn $lanchard
%#ohn $lanchard, Does God Believe in Atheists? Auburn& 'vangelical (ress, )***, p.+,+.-

(here are three e)planations* answers or solutions o""ered +y man in his un+elie,ing +elie" system. Science* Philosophy and Religion which must help man to "ind answer to his -uestions and solution to his pro+lems ha,e +een corrupted +y his un+elie" to e)plain his misery. .e trans"ormed them into three isms o" per,ersion/ Scientism* Philosophism* and Religionism. Scientism see0s to answer the -uestion 12here 3o 2e Come 4rom56 Philosophism see0s to answer the -uestion 12hat Are 2e56 Religionism see0s to answer the -uestion 12here Are 2e 7oing56 (hey try to sol,e the pro+lem o" origin* the pro+lem o" identity* and the pro+lem o" destiny* respecti,ely. All studies* researches and meditation are intended to answer the -uestion o" our e)istence. Stephen 2. .aw0ing* widely regarded as the most +rilliant theoretical physicist since Einstein* concluded his +est8selling +oo0 1A 9rie" .istory o" (ime/ "rom the +ig +ang to +lac0 holes6 with the "ollowing words/ 1.owe,er* i" we do disco,er a complete theory* it should in time +e understanda+le in +road principle +y e,eryone* not :ust a "ew scientists. (hen we shall all* philosophers*

ed.es to insanity and suicide as the only logical conclusion o" our e)istence. =any are now resorting to irrationalism as the 0ey to "ind meaning to one>s e)istence. Dyall 2atson concluded his +oo0 1(he 9iology o" 3eath6 with such words o" hope/ 1Di"e is* a"ter all* a rare and unreasona+le thing. Reason has +een e)hausted to the point that it does not satis"y any man +y any means.ices* occultism* etc. =ost thin0ers ha. Irish <esuit 2illiam <ohnston has pointed out this "act in his +oo0 1Silent =usic/ the science o" meditation6/ 12hat precisely is wrong with the human race5 I" we were to as0 psychology a+out modern man>s +asic sic0ness* we might hear that it is the sense o" meaninglessness* o" emptiness* o" ultimate "rustration.6 !o man can li. I" we "ind the answer to that* it would +e the ultimate triumph o" human reason "or then we would 0now the mind o" 7od.e must hope that there is always light at the end o" this dar0 tunnel we called li"e.ed* 1desire to 0now.en* as "ar as we 0now* only on the loom o" the earth* whose warp is growth and we"t a corresponding process o" decay.er lost his hopeC he must sur.ow agoni?ingly this was e)pressed +y philosophers +etween two wars with their tal0 o" e)istential anguish and all the su""ering summed up +y .eidegger>s terri+le de"inition o" man as @+eing8to8death>A Con"ronted with death* man is aware o" his contingency* his incompleteness* his imper"ection B it is this that "ills him with e)istential dread. 9ecause o" cowardness to "ace pro+lems* tragedy or "rustrations and +ecause o" sel"8:usti"ication o" sins* they tried to escape "rom them +y means o" wine* drugs* yoga* entertainment* gam+ling* . .ur inherent rationality which distinguished us "rom other creatures is also the source o" our "ailure +ecause o" the noetic e""ect o" sin. . 9ut man has ne. Some ha.erse e)ist. A thin "a+ric wo.e surrendered themsel.6 . !ot :ust meaning "or his economic* or emotional or cultural li"e* +ut meaning "or his e)istence.e on this earth who does not see0 answers to his -uestion and solution to his pro+lems "or 1All men +y nature*6 as Aristotle rightly o+ser.en without +eating the system. So he has to "ind meaning.6 . .e in this seeming hostile world e.i.e +ecome mystics +ecause o" the +an0ruptcy they saw "rom reason.ur e)istence itsel" has +ecome to us a pro+lem that needed to +e sol.scientists* and :ust ordinary people* +e a+le to ta0e part in the discussion o" the -uestion o" why it is that we and the uni.

Eet* slowly* we do seem to +e coming closer to the truth. But it is a common fact that truth 1 wi never be changed by our be ief or disbe ief ! truth is independent from our convictions.ided +y these two "orces in delicate e-uili+rium* it would all impossi+le and we wouldn>t +e here to worry a+out the details.e tension pro. It is ne. + 'my argument is addressed to peop e who do exist.A. as $.( -emphasis added. communism.).ertheless a measure o" our own growing awareness that we do worry* pic0ing at the threads* sometimes e.6 (his insatia+le longing to see the wholeness o" all things* the uni"ication o" all particulars into one uni.* 4. Custance* =. critics.ertheless cannot show what they are* is itsel" a>retreat> "rom "act to "aith* "rom science to dogma.* Ph. 2a3ism.I. aggressive mi itarism.eal itsel"* o" the nature and pattern o" the whole cloth. I wi not meditate on the psychotic notion that 'a things are i usion.R. se#ua promiscuity and perversions.( With this thought in mind.3. genocide. etc. $hoades right y observed &. *prou stated.%.olution has ta0en place* +y so many modern proponents o" the !ew 4aith who ne.( This is one of the greatest hoa#es ever invented and be ieved by man5 it was admitted by evo utionists themse ves .ed "rom the things which he considered good* true and +eauti"ul. It primari y refers to evo utionary theory / for it has been used as the 0scientific basis1 of abortionism. mystics.ersal* prodded man to pro. and atheists because they are venerating their minds as the determining factor of what truth is.en +rea0ing them in our aw0ward attempts to understand. 2iet3schean racism. I am prodded to ponder some possibi ities on how rea ity came into e#istence. *cientism is the e#tension of scientific theories to a supposed y comp ete phi osophy of ife and meaning. 'we have a but ost the art of meditation and thinking.2ithout the creati. "n the other e#treme. Why do I trust the convictions of my mind? This is a profound question that has never been asked by skeptics. And those glimpses are enthralling. economic imperia ism. These vio ence and misery were brought about by this 4arwinian doctrine that man is mere y an 'advance anima ..( or even argue against those who be ieved on it. men are easi y deceived to be ieve something that they have not even dare to question its truthfu ness and va idity. SCIENTISM 1(he tremendous emphasis on the @proo"s> that e. It wou d perhaps be appropriate first to define the above word ! scientism. ike what $.ide himsel" e)planation* answer and solution deri. euthanasia. 2e are +eginning to get hints* when we rela) "or long enough to let the world re.6 8Arthur C. infanticide.A.

it is devolutionD %ven the simp est imaginary rep icating protein mo ecu es cou d not be formed . was disproved once and for a by 6ouis <asteur.(9 *ince evo ution is not science. The second aw.*. %vo ution is a b atant contradiction to a these criteria of a true science. by modern definition. re=ects the ancient notion of 'an eterna wor d. therefore. In other words.( *ince the universe is going to die in time. the second aw of thermodynamics. It is a sad fact that evo ution based square y on this re=ected notion of 'spontaneous generation( 11 and to rub more sa ts to the wounds 'evo ution doesn1t even have the garbage.( 1& the on y spices it added is the duration of time.( *e f>creation or se f>cause? is irrationa in the e#treme because it further vio ates the aw basic to a sciences. is systemati3ed body of know edge based on facts which are observab e. the universe must have its beginning which stipu ates creation. It. If time had e#tended into the past. Thus.energy and the aw of increasing entropy. which states that ife comes from non> iving decaying matter ike garbage. say more than ninety bi ion years. evo ution open y contradicts the aw of biogenesis which has come to be known as one of the most universa aws of science: ife begins on y from pree#isting ife. point their fingers at the 6awgiver > > the Aod of creation. <rocesses mere y change it from one form to another but the tota quantity is constant. evo ution ike 6ye 1s doctrine of uniformitarianism8 is a 'science fa se y so ca ed. *cience. demonstrab e and repeatab e. But what rea y does happen as time marches on? The answer has a ready been discussed. it becomes non> recoverab e heat dissipating in space. the universe did not create itse f. therefore. and the arguments for it are simp y -to borrow ). wi end up to its 'heat death( ! a tota dissipation of a usefu energy. te s us that as energy is used. on the other hand. for something to create itse f it must first e#ist before it can cause itse f to be. the aw of noncontradiction. These aws. The theory of spontaneous generation. but the second aw demands creation.1B Coreover.that this is not qua ified to be ca ed *)I%2)%. To sum up: the first aw says the universe cou d not create itse f. The first aw te s us that neither energy nor matter in the universe can be created or destroyed. 'comp icated attempt to avoid the obvious.( Thus. Their imp ications are not on y obvious to the phi osophic mind but a so to the common mind. u timate y. @ the universe wou d a ready be dead. it is not surprising to know that it contradicts the two great aws of thermodynamics which are the most secure genera i3ations about the universe that e#ist in science: the aw of conservation of matter. it re=ects the notion of 'se f>creation. it c ear y imp ies that the universe. 6ewis phrase7.

therefore. energy a one cannot produce order and growth. and the ife cannot come from inanimate 2"W. or to put it b unt y. as 4r. re=ect at once these 'oppositions of science fa se y so ca ed( -I Tim. 1@ 'no theory on origin can be devoid of phi osophica and re igious imp ications. it is a kind of inte ectua suicide to abandon the truth of Aod -$om. But chance itse f is nothing more than a word used to describe mathematica possibi ities. on the other hand. it is no thing ! it cannot do anything. But the fact is that there is no such thing as c osed or iso ated system in nature. .. Fuse noted that mathematicians genera y consider an event with a probabi ity of ess than one in ten raised to fiftieth powers as having a 3ero probabi ity. Hn ike what the Big Bang theory advocates a ege.( 'an eterna wor d. the criteria for increasing order are not satisfied by any supposed evo utionary system. whether 'rea ity is an i usion. 'for a f esh is as grass.(. there must a ways be a directing program and conversion mechanism. mathematics further proves evo ution high y improbab e. imp ies a universe that was p anned.17 Thus.19 <eter *. and the f ower thereof fa eth away. 1:&7. the who e structure of evo ution fa s to the ground for the boast of every de uded foo who took the theory to be rationa was: the <$%*%2T revea s the past5 by studying the processes going on in nature 2"W we know what took p ace TF%2.natura istica y from non> iving chemica s. 4uane T. and governed by a persona Aod ! the efficient cause of creation out of nothing.( or 'evo ution. by be ieving any of the other a ternative notions.1/ and it turns out to be ess than one in ten raised to the forty thousandth powers. G in earth are open to the energy from the sun. Aish pointed out. The former has a ready been discussed whi e the atter imp ies that chance has the power to cause something.( -emphasis in origina . created. a things are open systems. The grass withereth.&B Bib ica creationism. regard ess of whether or not the system is an open system. True science is fu y consistent with Bib ica *cientific )reationism.1+ The probabi ity of its chance assemb age was ca cu ated by *ir Ered Foy e. designed. *cott C. 8:&B. Gs we have seen. It may be we to add that.( We must. and an increased in comp e#ity in organisms is not taking p ace 2"W. $uckman sums up the grades of evidences given above in the fo owing manner:1? ' *ince matter and energy cannot be created 2"W.( %vo ution is an atheistic theory which denies the intervention of inte igence. *ome may ob=ect at the outset that the second aw of thermodynamics app ies on y to c osed systems. It is best described by the terms 'se f>creation( and 'creation by chance.18 In any case. and a the g ory of man as the f ower of grass. . it has no being.( but both these terms are nonscientific and irrationa .

sophia. no other than Aod1s reve ation of Fimse f as found in the perfection of Fis word: the Bib e. The Areek word sophizo is the derivative of the 6atin word sophisma which is the root word of sophism and sophistry.&& What is phi osophism? We coined this word to describe any system that does not consider Bib e truth as the fina authority of a truth. These words signify p ausib e but fa se reasoning. causa ity and unity. of wisdom -Ar.&1 PHILOSOPHISM 1Contemporary logic is +ased on a misunderstanding o" the English word all. had a ready wrote: 'But by the grace of Aod I am what I am( -I )or.17:1B. We know what we know because the Aod Who knows a things revea s it to us... It came from fallere the 6atin word for . It must not be attested by any authority other than itse f for otherwise it wou d not be the fina authority of a truth. We cannot know anything tru y =ust by mere knowing our e#periences. and foundation of the corre ation of a aws and princip es of the interna thought and the e#terna wor d. philos. and test for va id e#perience. the basis of either affirmation or denia of the factua ity of an arguab e statement. therefore. image -man. sou and spirit.. Can cannot be certain of anything un ess he is certain of one thing which must be proper y immune from revision to serve as the standard of either acceptance or re=ection of the credibi ity of any evidence. The Areek word philos is the prefi# word of <FI6"*"<FI which means ove -Ar. therefore I am. and *on -)hrist. criteria for good authority. G true things which we right y know are Aod>revea ed know edge through Fis creation -nature. It must adequate y account for the human rationa ity. "ur know edge invo ves our who e being of body. The human know edge is very different from anima know edge.. and the universa rea ity.6 8 7ordon . It is. for ong before $ene 4escartes thought of his famous a#iom: 'I think.2ow I know the answer why I trust the convictions of my mind. It came from two Areek words: philos which means fi ia ove and sophizo which means cunning device.. Clar0 Fow man can right y think about wrong thinking? This baff ing question is the coro ary of the unanswerab e basic question on epistemo ogy for infide s: how do we know that we rea y know what we pretend we know? It is beyond question that man with his imitation and imperfection rea y needs guidance for accurate reason. mora ity and persona ity. he must first of a presupposed the Bib e truth as his u timate authority of a truth. It must be se f>attesting.. The synonymous word for sophism in terms of ogic is EG66G)I which means deceptive argument. se f>va idating and se f> interpreting. ' <au the apost e of the Aenti es -$om. 11:1+. Eor any man to make any significant abstraction and predication.

It intends to persuade or convince an audience. It can on y be used negative y in refuting an opposing position via reductio ad absurdum. Through simp e apprehension we know the essence or nature of a thing by abstracting concept or idea from the percept which we usua y e#pressed by using an e#terna sign ca ed T%$C. in the fina ana ysis. Coreover.&@ Eirst y..&8 We cannot positive y use va id argument if it on y means that a fa se conc usion necessari y fo ows from fa se premises. proposition and sy ogism to fact and truth. We must remember that 6"AI) is defined as the science and art of right thinking and correct reasoning in order to arrive at truth. a reasonings about arguments has under ying ethica assumptions in them. it must be pointed out that ogic does not dea on y with our interna thought through deductive inference -from universa to particu ar.'to deceive(. deceiver -phi osophist. and inaccurate thinker. induction a ways precedes deduction.&? &9 6ogic does not mere y pertain to the va id deduction or induction of a conc usion from premises. it is necessary for us to enumerate the different fa acies often committed by ignorant -para ogist. simp y means ' ove of deceptive reasoning(. something in its . It is c ear that rea ity and va idity must never be separated in the rea m of ogic. <FI6"*"<FI*C. Gn argument is designed to change the mind of someone who has an erroneous be ief. We can divide fa acies based on three divisions of ogic which correspond to the three basic operations in our knowing process. the basic menta act that we a most automatica y do is the apprehension of our e#perience at the moment of consciousness.&+ %ven though modern ogicians try to restrict ogic within the bound of forma correctness or va idity of an argument irrespective of the truth or fa sity of its premises. &/ yet when it comes to the discussion of fa acy they inevitab y addressed the question of the agreement or disagreement of a term. In fact. It arise out of concern to correct the epistemo ogica path of someone threading in the wrong direction for no one in his right mind wi =ust a ow his neighbor to be ieve in inconsistent and absurd be ief. Fence. G term may be either an articu ate sound or a written word insofar as it means -connotes. Its primary concern is the attainment of truth. Gnd in any pursuit of truth one must first of a know how to e#pose deception hidden in the mis eading used of words and ideas in an argument that pretends to be true. but a so with the e#terna wor d through inductive inference -from particu ar to universa . then. We know rea ity by perceiving the particu ar things of the natura wor d using our sense e#perience and genera i3ing them into universa truth5&7 thus.. The va id reduction of an argument to reach absurdity is not used to prove its inva idity but its error and fa sity.

&. ?. something in its e#tension. We =udge either by affirming -menta composition. the basic menta act we do after we put concepts together into a proposition is the eduction of corre ation between propositions by our reasoning process. The conc usion of the former does not bring new truth but =ust a reformu ation of the truth of the origina premise whi e the atter ends with a new truth by passing from one proposition to another through the mediation of a third proposition. possibi ity. sub=ect>term. B. the ne#t basic menta act we do is the enunciation of re ationship between concepts common y known as =udgment. Gt this point. the agreement between ideas. 6ast y. or indirect.immediate argumentation -such as opposition. +. The inference of a previous y unknown proposition from the combination of known propositions may be in the form of either direct. These series of propositions ca ed *I66"AI*C. +. 7.. and predicate>term. a ways consist of two premises -ma=or and minor.comprehension and refers to -denotes. G proposition is a dec arative sentence composed of quantifier. &. 9. obversion. 8. copu a. and actua ity. as we have seen. *econd y. Ea acies of 4efinition 1. or denying -menta division. We e#press our =udgment through a connection of terms ca ed <$"<"*ITI"2. 4efinition dea s with the connotation of a term whi e 4ivision and ) assification dea s with the denotation of a term. we are now in the position of distributing the different fa acies into three end resu ts of the basic operations of our mind: I. and an inferred conc usion. Ea acy of Gccidenta 4efinition Ea acy of )ircu ar 4efinition Ea acy of Eigurative 4efinition Ea acy of "bscure 4efinition Ea acy of 2egative 4efinition Ea acy of $edundant 4efinition Ea acy of Too 2arrow 4efinition Ea acy of Too Wide 4efinition Ea acy of )ross 4ivision Ea acy of $emote 4ivision Ea acy of Too 2arrow 4ivision Ea acies of 4ivision . /. conversion. 1. )onceptua Ea acies G.mediate inference -such as deduction and induction.

Ea acy of Gccent or <rosody Ea acy of Gmphibo y Ea acy of Eigures of *peech Ea acy of Fasty Aenera i3ation Ea acy of Irre evant <remises Ea acy of Juantity Ea acy of )omposition Ea acy of 4ivision Ea acy of Jua ity Ea acy of *pecific Gccident Ea acy of )onverse Gccident Ea acy of *imp e Gccident <etitio <rincipii -Begging the Juestion. +. /. c. d./. h. 1. b. Ea acy of Too Wide 4ivision <ropositiona Ea acies Ea acies in 6anguage 1. i. B. e. &. II. ). Grgumentum ad Guctoritatem Grgumentum ad Bacu um Grgumentum ad )aptandum Ku gus Grgumentum ad )rumenam Grgumentum ad Fominem Grgumentum ad Ignorantiam Grgumentum ad Ludicium Grgumentum ad Cisericordiam Grgumentum ad <opu um Grgumentum ad Kericundiam Grgumentum e# )oncessio Ea acy of )omp e# Juestion Ea acies of %quivocation Ea acies of <resumption . b. g. a. a. a. f. Gssumptio 2on <robata )ircu us in <robando Ignoratio % enchi -Irre evant )onc usion. &. =. &. +. 7. c. b. k. G. b. a. 1.

Ea acy of 2on *equitor Ea acy of *imp e 2on *equitor Ea acy of Ea se )ause *y ogistic Ea acies G. Ea acies of %duction 1. Ea acy of Incorrect )ontraposition Ea acy of Incorrect )onversion Ea acy of Incorrect "bversion Ea acy of Eour Terms -Juaternio Terminorem. &. Thus. ?. 1. But there is a kind of fa acy which we have not mentioned in the above ist. It is the fa acy of the unbe ieving thought>system. Ea acy of Gmbiguous Cidd e Ea acy of Hndistributed Cidd e Ea acy of 2egative <remises Ea acy of <articu ar <remises Ea acy of I icit Cinor Ea acy of I icit Ca=or Ea acy of I%" Ea acy of $e=ecting the Gntecedent Ea acy of Gccepting the )onsequent Ea acy of *ub ate><osit -To endo <onens. +. 1. Ea acies in )ategorica *y ogisms Ea acies in Fypothetica *y ogisms The errors of reasoning which man may commit in his fa en state are impossib e to enumerate in its tota ity. The above ist of fa acies is obvious y incomp ete and if we wi discuss each of them. et a one an e#haustive e#p anation of them. 9. B. It wou d not be possib e for us to give a the erroneous epiphenomena of his mind. +. a. 7. It cannot be found in any te#tbook of ogic for it is the fa acy common y committed by a non>)hristian thinkers. ). /. III. . +. b./. 8. we eft the reader to study these fa acies by using common books on ogic. &. It ies at the very root of thinking itse f and embraces the entire spectrum of a wor dview. It cannot be categori3ed under the three divisions of fa acies which we have enumerated for it is the fa acy of the knowing process as a who e. &. it wou d take a book on ogic to accomp ish it.

Iou must not ive in sin>produced de usive paranoia. Iou must try to understand this who e artic e in one reading. There is no need for any e#p anation to garnish.&@5 <sa.?:+/.It is the fa acy of unbe ieving epistemo ogy. It asserts that a statement can be either true or fa se depending upon its correspondence or dissonance to factua ity and rea ity. it is because there is no light in them. It has three types: +B -1. e aborate. phi osophy and re igion can thrive on.9:&B. and <rincip e of %#c uded Cidd e ! firm y stand on the <rincip e of )onsistency. Bib e truth is perfect. Both factua ity and rea ity based their truth on the 6ord and *aviour Lesus Who is the Truth of truths. We wi ca it as the Ea acy of $e=ecting the Bib e Truth. "n y the Bib e perfect y defined factua ity and rea ity. This fa acy vio ates the ru e basic to a aws of thought: the <rincip e of )onsistency. and -+. "therwise you wi find yourse f not as yourse f but as someone e se.1B:/5 1/:1>+5 1?:&7>&85 8/:8: <rov.&:@> 18.( > Isaiah ?:&B MWG$2I2A: Iou must read this artic e from the beginning to the end without skipping a sing e word. then. "utside the circ e of Bib e truth you can find the rea m of the unrea and the imaginary. one must prayerfu y study the Bib e. Erom these types we can see that this ma=or fa acy can a so be ca ed as the Ea acy of $easoning from the )ircu arity of Bib e>re=ecting Be ief>system. Ea acy of )onceptua <arasitism. What. -&.//5 %cc. Eactua ity refers to particu ar categories of percept which is inductive y known to be true whi e $ea ity refers to universa categories of concept which are deductive y known to be true. to be ab e to know what are the Ea acy of $e=ecting the Bib e Truth and its three types. $ead the fo owing passages of the Bib e: Lob +9:1@5 Ln. Bib e truth is the on y u timate circu arity where science. start thinking by be ieving the Bib e truth and we wi not be mis ed at a . <rincip e of 2on> contradiction.+:7>95 &/:9>@5 1)or. is the answer to our question at the beginning of this artic e? *imp e for those who do not confine themse ves within the bound of their reasoning process. It wi e#p ain itse f to the heart of an open>minded reader by the Fo y *pirit. Thus. Cake the Bib e truth as the starting point in a your be ief and thinking. Ea acy of <ropositiona Hsurpation. 6et us ive in the rea rea ity and be ieve the true truth. or systemati3e those strings of words that e#pressed the very word of Aod. Ea acy of *y ogistic 4enia . The three basic aws of thought ! <rincip e of Identity.N . RELIGIONISM 'To the law and to the testimony: if they speak not according to this word.

%ven if you e#perience a sort of e#treme coercion.G man is se fish. Iou are the god of your own se f>generated wor d. Iou are the on y one who changes the circumstances and situations around you. 2o thing and no one can u timate y resist you. between deprivation of things you owned and deprivation of your e#istence. appearances. It is a your own. Those situations which appear to force you in doing things against your desire are =ust that. your heredity and environment formed and conditioned you to be what you are. etc. Iou cannot contro your genetic structure5 it contro s you. Iou deceived yourse f that you have freedom which you think you have. G that you think and a that you do u timate y revo ve around yourse f. Fe thinks and acts by simp y considering himse f in autonomy from other things. Iou do what you do because you want to do it. Iour wi is your desire. this is where deception comes. ife or death. Can must a ways start from himse f and end to himse f in a his thinking. Iou =ust do what makes you fee comfortab y free in a your choices as far as it gives you a sense of se f>satisfaction and se f>fu fi ment. a that you did had been done with the purpose of satisfying yourse f. %ven if the options are imited into two. Is it true? When a things have been said and be ieved. Those things which you do that seems to be heroic deeds and se f>sacrificing acts are but mere e#pressions of your se fishness that under ies your wi . %gotism is the ru e with no e#ception. you sti have the freedom which of them you wi choose. It on y means that you do not want to change the state where you are and that is what you rea y want to choose no more no ess. The fina decision is a ways your se f>determination. Iou are the on y one who contro your destiny. Whether you admit it or not. 4o you be ieve it? Gre a the statements written above true? 4o you doubt yourse f? There is no one that you can trust but your own conviction. desire and vo ition. Iou are being hoodwinked by no other than yourse f. decision. and ref ection. Iou cannot transform . sti you are the on y one who can and must decide in that imited situation. Iou do what is right in your own eyes even though you a ready know that sometimes what you are doing is obvious y wrong. Indifference and si ence in this case does not mean ack of freedom and choice. action. In fact. Iou are the on y one who done it a for you are the one who give meaning to a your e#periences. 2othing which you choose to do can be done without the conte#t of your se f> centeredness. There is a freedom of choice which sti e#ists between the one or the other.

nationa ity. etc. etc. change. you cannot contradict and re=ect them at a otherwise you wi be =udged as menta y retarded. out ook in ife. provided into your porta of entries in your machinery by outside sources. right. *ince you did not choose your origin. taste. Iou cannot start thinking from a vacuum. inf uence. re atives. shape. neighbours and what wi be your p ace of birth. form. cu tura fads. beauty. country. But both of you do not know what to do without a specific program from your components -brain or )<H. Iou simp y beat the system and dance with its me ody. p ay a arge ro e in your decision>making and va ues formation. Traditions. Iour very choice of co or. you cannot a so choose your destiny. Iou =ust open your eyes in the wor d in which the on y thing eft for you to do is adapt yourse f in its ever>changing nature. has been programmed and conditioned in your cerebra circuitries by your hereditary compositions and cu tura paradigms. Iou cannot do anything without the interaction of your physico>chemica makeup and socio>cu tura surrounding. physica characteristics. They mo d. Iour se f>determination has a ready been determined for you by nature>nurture interaction. Iour very decision has been imited by the options given to you by the situation in which you have no contro . music. modify. sustain. 4o you be ieve it? Gre a the statements written above true? 4o you doubt others? There is no one that you can ask to he p you but from others. nourish. cu ture. Iou are tota y dependent to your genetic hardware and wor dview software. and nurture you to become a person they want you to be. construct. good. condition. abnorma or insane to your death. structure. Iou =ust respond to the different stimu i you encounter because of your sensitivity. Iou are mere automaton with an imaginary freedom in the wor d of pure materia ism. common trends. Iou did not decide who wi be your parents. . This is your on y choice. form. The on y thing you can do is to choose from the different choices provided to you by the circumstances in which you are but a speck of dust driven by the mu ti>dimensiona wind of the universe.your environment according to your wants and needs5 it mo ds your wants and needs. re igion. etc. authorities. Is it true? It seems now that you fee you are being trapped between two e#treme be iefs. The bio ogica and eco ogica factors contro your very destiny. The on y difference between you and the computer is that you know you are a machine but the computer does not.

The rea ity is you for you are rea ity. you found yourse f in its highest rung for you are the 3enith and goa of physica evo ution. Iou have been hoodwinked three times at this point. craving. as a man you mean something. Iou wi be because of who you were. Iou are a ready tired of indoctrination and meditation. Gs a machine you mean nothing. Iou are obvious y neither a god nor a machine for you are a man. 4o you be ieve it? Gre a the statements written above true? 4o you doubt both yourse f and others? Iou and they are what make a things. But after those mi ions of years of evo ution have passed. yearning. in the past you were contro ed by time and chance from a cong omeration of e ements in a primordia soup of the prebiotic earth. midd e and safe option besides these two e#tremes. but as a god you mean everything. Iou want the rea truth and not =ust another deception in the guise of truth. Gs a machine in the past you cannot contro your origin but as a god in the future you can contro your destiny. and desire. Iou can now contro your surrounding and yourse f toward further evo ution but not in the physica rea m for you are a ready at its peak.. and at the very root of your 42G -nanotech biochip. Iou are a brainwashed machine in the past but in the future you must rea i3e that you are god. Iou simp y need a spiritua or demonic mark in your forehead for yogic society and a digita or microchip mark in your right hand for cash ess society. again. Thus. you are hoodwinked for there is a third. The universe is you for you are the universe. Iou were contro ed and you wi be the contro er. Iou want to have an abso ute certainty to your be ief without a sing e partic e of doubt. True. Iou as a man are the ink between the physica evo ution and spiritua revo ution. Iou are nothing and a things. truth that wi satisfy your innermost onging. otherwise the on y thing that you can do is to choose one of them. Iou must contro your destiny. a one>wor d utopian government wi be formed with an u timate one>wor d master eader. The evo ution must take p ace at the spiritua rea m. Is it true? I know that you are a ready confused what to choose from the three opposing views written above. But. Gs a man today you must start contro ing both yourse f and your surrounding. . G nephi imic upgrade is needed at the very center of your brain -third eye or pinea g and. CG2 is an acronym which means C>my se f is G>a things as a god but 2> nothing as a machine. Iou fee that both of them must be wrong.The one is that you are a reincarnated god who created your own rea ity and the other is that you are an evo ved machine that is being contro ed by rea ity.

and ight for darkness5 that put bitter for sweet. $e igionism a ways used ies in propagating its hidden agenda. 'Woe unto them that ca evi good. There is the rea ity of ourse ves and the wor d around us. Its u timate success is u timate fai ure. $e igionism which knows on y the two rea ities. "bvious y. and good evi 5 that put darkness for ight. Lust by shifting be iefs from one opinionated opinion to another opinionated opinion without abso ute certainty is a c ear evidence of re igionism in action. Iou desperate y need an adequate e#p anation to everything. Eor re igionism uses this cyc e of opinionated opinions to ens ave men. these truths and not its error make it a potent snare for the unknowing victims of re igionism. What is the third rea ity? This is the rea ity of the aw. 6ies are truths mi#ed with errors. $e igionism is the way of man to save himse f from the condemnation of sin and damnation of death through his se f>effort. $e igionism ike scientism is the e#tension of its rea m beyond its ethica boundary and ike phi osophism it deceives peop e to be ieve the va idity of such usurpation. futi e and temporary which wi never reach any kind of u timacy and perfection. We a need and want to free ourse ves from the cyc e of specu ative specu ation. It is the greatest hoodwinker. In re igionism. $ea ity which determined what to be ieved and what is not. Iou be ong to the myriads of men who are crying for the so ution of the very same prob ems which you have. errors are seen to be indistinctive to truths. *uch confusion is caused by re igionism. $e igionism is so b ind that not on y it cannot see the third rea ity but a so it has a ways vio ated the third rea ity from its conception to its fruition. either e#tends to the e#tremes or combines both these e#tremes as you have seen -and previous y be ieved. there are rea ities which must be considered in our be ief. This third rea ity is the necessary precondition for the corre ation of the two rea ities. $e igionism is a method of man in seeking u timate peace and perfect happiness and thus by definition is imited. Iou are =ust one of the seven bi ions of peop e around the wor d who ask the very same questions which you asked. $e igionism is too imited and too finite to see the third rea ity. What is re igionism? We do not need to define this term for you a ready know and have e#perienced it at this very moment. . and sweet for bitterD( -Isaiah 7:&B.Iou are not a one to this search for meaning and truth. because of deception. in the above three opposing specu ations. The two rea ities cannot be known as such without the third rea ity. But there sti a third rea ity besides these two we >known rea ities.

Iou and the wor d wi be meaning ess. It is the vanity of vanities. This is the on y *upreme rea ity. But there are three kinds of aw which have no beginning and ending for they came direct y from the on y Gbso ute. the $ea ity of rea ities and the Truth of truths. %ven if you take the two rea ities separate y in their e#treme form or combined them both in their modified form as we have demonstrated at the beginning of this artic e. The aw of ife ref ects Aod1s wi . and the sayab e but never in the rea rea ity for it e#c udes the truth of the aw which is the rea ity that coheres and corre ates the two rea ities. Cost of them are tempora . the Caker of man and the Aiver of the aw. These aws are the ref ection of Aod1s communicab e attributes. this rea ity must not be eve ed together with the three rea ities for this rea ity is beyond them a . of ife. Fe a one can adequate y account for the sub=ect>ob=ect> aw corre ation. These aws are the aws of ight. Infinite and <erfect Being: Aod.There are different kinds of aws which have been discovered by man from himse f and from nature. The aw of ove ref ects Aod1s grace. g ory and rationa ity. Those who be ieve on it ref ect its nature. man himse f and the wor d in which he ive wi be utter y unre ated. and of ove. Think and be ieve. aws of rea ity. the two rea ities cannot e#ist as such. Can wi never apprehend. <rima facie. $e igionism can on y e#ist in the imaginary. Without these aws that govern the entire rea ity. sense and comprehend the things around him and he himse f. The wor d wi be chaotic. Can cannot understand nature. mercy and goodness. they sti wi not e#ist as rea ity if you wi e#c ude the rea ity of the aw. It does not and cannot recogni3e the Aod Who is the $ea ity of rea ities. The deification of the created rea ities is the most absurd view of rea ity. finite and imperfect. Its idea and concept of rea ities is unrea and thus re igionism itse f and those who be ieve in it are ess than the rea rea ity. %verything wi be se f>annihi ating. Think what wi happen if there are no aws of thought. the i usory. Cisinterpretation begets . aws of the human nature. earth y. =ustice and ho iness. %terna . In fact. he cannot recogni3e himse f and he cannot even know who he is. It seems that we have come to a point where a questions have a ready been answered but there is sti a fourth rea ity that must be considered. uninte igib e and unperceivab e. The aw of ight ref ects Aod1s righteousness. Without this third rea ity. $e igionism can never go beyond its conception of rea ity. the unrea . and aws of mora ity. aws of the universe. a things wi be worse than absurdity itse f. This necessary rea ity must be no other than Aod Fimse f: the )reator of the universe.

( 'to bind back. We need an e#p anation. you mere y demonstrate and show in a forcefu way how grave and deep your prob em is with yourse f and the wor d. Iou cannot annihi ate deception by another deception. 'They that make them -i.( 'to reconci e.( or 'to unite again. Iou cannot cause yourse f to rise from the dead if you are dead. Iou cannot so ve the prob em of others if their very prob em is a so your prob em. veri y. are ike unto them5 so is every one that trusteth in them. $e igion is the root word of re igionism5 it came from two 6atin words 're( and ' igare( which when taken together wi mean 'to tie again. -$omans +:@>&B5 %phesians &:1>+5 6uke 1+:1>7. The prob em cannot so ve itse f. $e igionism cannot so ve a prob em and answer a question for it is itse f the prob em and the question.perversion. 'Be not overcome of evi . and between the facts and the Truth. The wor d itse f cannot produce it. vain ido s. Iou cannot so ve the prob em of evi by doing evi . Iou cannot guide another b ind if you are a so b ind for 'if the b ind ead the b ind. cannot make it. 'Keri y. The question cannot answer itse f. it on y means that you are a ready swa owed up by the question to the e#tent that you cannot see it anymore. If you wi say that you have no question with the wor d and yourse f. I say unto you. Iou. cannot provide it. both sha fa into the ditch( -Catthew 17:1/. The prob em and the question can be so ved and answered on y by the "ne who has no prob em and question. then. Whosoever commiteth sin is the servant of sin( -Lohn ?:+/. myse f. It pointed out the broken re ationship between the rea rea ities and the $ea ity of rea ities. yourse f..( $e igions have correct y identified the prob em and the question of man.. . The prob em is that there is an enmity between Aod and man.( -<sa ms 117:?. If you wi say that there is no prob em with the wor d and you have no prob em at a . That is your prob em and that is your question..e. But re igionism has wrong y supp ied the so ution by deriving the answer from the prob em itse f. but overcome evi with good( -$omans 1&:&1. Iou cannot save yourse f from sin and death for you are a sinner condemned to die. The dead cannot give ife... What. is the so ution and the answer to your prob em and your question? I. Iou cannot free others from sin for you are a so a servant of sin. The question is how to reconci e Aod and man. Iou cannot answer the question of others if their very question is a so your question. G things together cannot give it. between the creature and the )reator. Iou cannot c eanse yourse f and others if both of you are drown in the ocean of mud and dirt.

Fe himse f is ife and thus cannot die. Fe is the u timate e#pression and abso ute manifestation of AodPs supreme perfection. . Iou must receive the gift of Aod which Fe offer to you. he gave himse f for us to give us eterna ife. born in a manger. ess than nothing. Fe is the 6ord and *aviour Lesus )hrist. he cannot see the kingdom of Aod( -Lohn +:+. Iou can do nothing to save yourse f but Lesus had a ready done everything to save you. Keri y.. Fe is TF% G2*W%$.. neither shadow of turning.. )an you conceive or think any other so ution. you must not. with Whom is no variab eness. TF% *"6HTI"2 G24 TF% %O<6G2GTI"2. Iou must accept Lesus as your persona 6ord and *aviour so that Fis faith may become your faith -Aa atians &:18. Iou are tota y depraved but Lesus is perfect y righteous. Fe bore our sins thatPs why he died to save us and to impute his righteousness upon us."n y the )reator. 'Lesus answered and said unto him. Without Fim.. for you are nothing if you wi do it. %#cept a man be born again. if there is no ife of Aod that dwe s in you -$omans ?:9>195 %phesians 1:19>+&5 & <eter 1:&>115 I Lohn +:18>&B. Iou can never have pure re igion at a -Lames 1:&8. intense y suffered. '%very good gift and every perfect gift is from above. $e igionism can on y make you re igious -knowing the prob em and the question but no so ution and no answer..1?.. and cometh down from the Eather of ights. The Aod>given faith is the root5 testimonia good works are the fruits -%phesians &:?>1B. died for the sin of the wor d. ive miracu ous y. *ustainer and $edeemer of a things can so ve and answer a the prob ems and a the questions. "n y the 6ord and *aviour Lesus )hrist can make you righteous -a so utions and a answers were found in Fim. we are a nothing5 in fact.&9. Fe himse f is ight and thus cannot sin. that we shou d be a kind of firstfruits of Fis creatures( -Lames 1:19. )hoose )hrist and et Fis *pirit undo yourse f. and rose again to give us ife. But he became sin for us thatPs why darkness surrounded the cross at ca vary. Fe a one can e#p ain everything. )ry out for Aod1s mercy and forgiveness. I say unto thee. *ustainer and $edeemer of a things are ess than nothing for the on y 'thing( which has been eft to serve as their backdrop is nothing. crucified with sinners. Fe was conceived of a virgin. veri y. answer and e#p anation? Iou cannot. for the word nothing can be understood at the backdrop of something but those who wi prec ude the )reator. and Fe himse f is ove and thus Fe has no prob em and question at a . Because of AodPs ove. then we wi have a things because Fe is more than everything..&B5 )o ossians 1:&8>&@. "f Fis own wi begat Fe us. If we be ieving y trust in Fim and who ehearted y repent of a our sins.

. Think and be ieve. Ceditate on it. In other words. don1t be a foo . be true to rea ity. you1 sure y have eterna ife. Qing of kings. <rince of princes. It will .er you are out o" your mind. 4on1t waste your time. it on y means that you don1t want to be saved and go to heaven with Fim. !either the arrogant stupidity nor the hysterical "oolishness is the answer. I" you are still sane and normal* you must +e shut up +y reality.e the sel"8re. But if you wi re=ect Fim. Gnswer of answers.Fe is the 6ord of ords. Eou must thin0 outside the +o) o" scientism* philosophism and religionism.ed* you cannot change the reality o" what is. In Fim a one we have a trip e persona reve ation of a things: the reve ation of who Aod rea y is and where we can find Fim. *o ution of so utions.er you go against your autonomous* non8Christian presuppositions in order to li. It will slap you across the "ace whene. 6et the word of Aod speak to your heart through the Fo y *pirit. Eou must open your heart and mind "or the entrance o" truth. then you rea y ove to go to he fire with *atan. Caster of masters.e the true truth. if you don1t want to accept the on y so ution and receive the on y answer. +ut you will not +e a+le to re"ute the 9i+le truth. $e igionism wi ki you5 Lesus a one can save you -$omans 8:18>&+5 Gcts 18:+1. The Undeniability of Truth Eou may ha. and the reve ation of why the universe e#ists.. that wi be the most foo ish. Eou assumed it whene. !o matter what you +elie.elation o" 7od to you through the 9i+le. the 6ord and *aviour Lesus )hrist. worst. CONCLUSION Eou must +elie.e your laughs* insults* sarcasms* ignorance* close8 mindedness* egotism* "anaticism* etc. Aod oves you so much that Fe prepared the wor d in sending Fis on y begotten *on.. the reve ation of what man is and how to rec aim true manhood. If you wi not be ieve in Fim. it on y means that you are se f>righteous for you don1t want to accept Fis righteousness -$omans 1B:+. and Aod of gods. Think about it. sin and death -Lohn +:18>&1. Eou must +elie. %#p anation of e#p anations. If you be ieved Fim. Eou must not ignore esta+lished "acts. If you wi not repent a your sins.e in reality. to save you from evi . Eou must re:ect your +igoted cynicism and romantic mysticism. and sinfu decision that you wi ever make. *aviour of saviours.

is creation especially in man.id 1=oses6 9erg* =ar-uis de Sade* 9etty 4riedan* 7uru 9hagwan Shree Ra:neesh* <im <ones* Furt Co+ain* Gincent Gan 7ogh* <ulian <ohnson* and Dudwig 9olt?man are :ust some o" the prominent e)amples who tried to li.anced animal* or a deluded god.e.erses.olutionary uni. Eou can +elie.ie* etc.e that the world is gods8controlled* illusory multi. Eou can +elie. are :ust in"initesimal re"lection o" . Eou can +elie. E.e"ner* <oycelyn Elders* Gladimir Ilich Denin* Anton Da Gey* 3a.e in a sane and normal way. Insanity* suicide* immorality* a+omination* and wic0edness are the ultimate conclusions o" all 9i+le8re:ecting world.e out their re:ection o" 9i+le truth.es us so much that is why we still li.es either in hospital* :ail* mental asylum* or worse* cemetery.e still lo.e.er you stray "rom the real reality to wander in the arti"icial world o" your 9i+le8re:ecting +elie" system.e logically according to his own .erse.er deny the order* law and +eauty o" the anthropic uni.erse created +y 7od "or you to li.ity in architecture* painting* music* literature* poetry* technical monograph* mathematical "ormula* e-uation* computer program* design* language* technology* mo. (hose who want to challenge the reality o" 7od>s sel"8re.er .endri)* 9ernard 9erenson* 4reiedrich !iet?sche* Adol" . 9ut you can ne.elation in nature* in man and in Christ will soon "ind themsel.itler* =argareth =ead* Al"red Charles Finsey* 7loria Steinem* 2ilhelm Steinit?* =argaret Sanger* .iews and +elie"8systems.e inconsistently with it +y assuming 9i+le truth in order to li.0ic0 you to go +ac0 to the real world whene. 7od>s common grace a+ounds all o.ing +elie" system ha.ats0y* Paul 7auguin* <imi .en man>s creati.elena 9la.ugh . I" you will re:ect the truth o" the 9i+le* your -ueen will +ecome hedonist and your 0ing will +ecome nihilist in the anarchic 0ingdom o" deluded un+elie".e chosen to li. (hose who thin0 deeply the logical conclusion o" their un+elie.u)ley* =ary Calderone* <ac0son Polloc0* . In reality* there is simply no one can li.e that you are :ust an intelligent machine* an ad.is nature as created in 7od>s image. Aldous . (rue* it is already corrupted* marred* and de"iled +y humanity>s will"ul diso+edience to his Creator* Sustainer and Redeemer +ut .e that the world is chance8controlled* e.

Eou simply li.e with them in any consistent way.e inconsistently with your +elie" system.ent di""erent 0inds o" un+elie.er sincerely and constantly o" that opinionH.id .ume admitted this "act/ 1Should +e as0ed me whether I sincerely assent to this argument which I ha.e* though he asserts that he cannot de"end his reason +y reason and +y the same rule* he must assent to the principle concerning the e)istence o" the +ody* though he cannot pretend +y any argument o" philosophy* to maintain its .id .6 Renown musician <ohn Cage sung together with .en to us in the <ewish8Christian religious traditions.6 And the s0eptic 3a.6 E.er +e a+le to li.9i+le8re:ecting presuppositions.e +een to such pains to inculcate* and whether I +e really one o" those s0eptics who hold that all is uncertainHIHshould replyHthat neither I nor any other person was e.en the renown physicist Al+ert Einstein was awa0ened +y reality when he pointed out that 1I" one purges the <udaism o" the Prophets and Christianity as <esus Christ taught it o" all su+se-uent additions especially those o" the priests* one is le"t with a teaching which is capa+le o" curing all the social ills o" humanity.ing +elie" system +ut he will ne.6 =an can sin"ully in. (hus the s0eptic still continues to reason and +elie.6 Einstein also tells us* 1(he highest principles "or our aspirations and :udgments are gi.ume +y admitting that he cannot apply his chance method to his ho++y in mycology/ 1I +ecame aware that i" I approached mushrooms in the spirit o" my chance operations* I would die shortly. Renown s0eptic 3a.ume and Cage in this regard that is why you still li.e or compassion.en admitted* 12hat the world needs is Christian lo.eracity. So I decided that I would not approach them in this wayA6 I 0now that you too dance and sing together with .erse and am merry with my "riends and when* a"ter 3 or & hours amusement* I would return to these speculations* they appear so cold and strained and ridiculous that I cannot "ind in my heart to enter into them any "urther. I dine* I play +ac0gammon* I con. Renowned in"idel 9ertrand Russel has e. Eou cannot "ight against truth and reality without destroying The Unli!ability of Falsehood .ume was once again struc0 across the "ace +y reality when he wrote/ 1(he whole "rame o" nature +espea0s an intelligent authorC and no rational en-uirer can* a"ter serious re"lection* suspend his +elie" a moment with regard to the primary principles o" genuine (heism and Religion.e in a sane and normal way.

e power o" the uni.ow o"ten ha.e is not sleepC I e)tend this hand consciously and with e)press purpose* and I percei.6 (hese unreal* irrational and immoral +elie"s are stata+le* saya+le and writa+le +ut ne.ing +elie" systems are +ased not on "acts and e.ely considering those cases* I percei. (here is no certainty at all i" your re"erence point is egomaniacal egotism as 1the 4ather o" modern philosophy6 Rene 3escartes e)pressed in his meditation/ 1(hough this +e true* I must ne.erse is within us. In any 9i+le8 re:ecting world.idence +ut on "eeling and pre:udice/ 1I am an atheist* out and out.therwise* side8+y8side* they will allow themsel.er li.6 !ew Ager Sha0ti 7awain has pushed this egomaniacal hysteria a little +it "arther when he e)pressed this ontological enigma in mystical +igotry/ 1As each o" us connects with our inner spiritual awareness* we learn that the creati.er* I certainty loo0 upon this paper with eyes wide awa0eC the head which I now mo.a+le.e in morality* I am +ent on destroying it.iew* there is no ade-uate +asis "or man>s personality* rationality* and morality* and uni.es to +e a+used and 0illed. .ing +elie" system.e +een decei. (hese mystics and their "ollowers can only li. 7uru 9hagwan Shree Ra:neesh can state/ 1I don>t +elie.ertheless here consider that I am a man* and that* conse-uently* I am in the ha+it o" sleeping* and representing to mysel" in dreams those same things* or e.en sometimes other less pro+a+le* which the insane thin0 are presented to them in their wa0ing moments.ed in sleep +y similar illusionsC and* attenti.er +e distinguished "rom sleep* that I "eel greatly astonishedC and in ama?ement I almost persuade mysel" that I am now dreaming.yoursel".e0ananda can e.6 All un+elie. 9ut I cannot "orget that* at other times* I ha.6 And Swami Gi. .il are one and the same.e so clearly that there e)ist no certain mar0s +y which the state o" wa0ing can e.en says/ 17ood and e.e itC the occurrences in sleep are not so distinct as all this.erse>s reality* unity and causality.ed parasitically through the <udeo8Christian +elie" system.e I dreamt that I was in these "amiliar circumstances B that I was dressed* and occupied this place +y the "ire* when I was lying undressed in +ed5 At the present moment* howe. 2e also learn that we can create our own reality and ta0e responsi+ility "or doing so. Suicide* homicide* parricide* genocide* and cosmocide are all :usti"ia+le in their un+elie. It too0 me a long time to say .

6 (o re:ect the a+solute truth is accept the a+solute deception. I" the 9i+le is not true and that all 9i+le8re:ecting +elie" systems are true then loo0 what you>. .er true to the generality o" man0ind. Somehow it was +etter to say one was a humanist or an agnostic.e got.iction o" an indi.it.ed* and schi?ophrenic persons +ut ne. (hin0 "or a moment what would happen/ i" there is no immanent8transcendent triune 7od who created* sustained and redeemed the worldC i" there is no true truth #a+solute truth' and real reality #o+:ecti. I "inally decided that I>m a creature o" emotion as well as o" reason. 2e>re so engaged in doing things to achie.e is :ust one o" the daydreamers who want to escape the reality o" what is +y decei.e purposes o" outer .es as !ew Ager <oseph Camp+ell admitted/ 12hat>s the meaning o" the uni.e +een an atheist "or years and years* +ut somehow I "elt it was intellectually unrespecta+le to say one was an atheist* +ecause it assumed 0nowledge that one didn>t ha.erse5 2hat>s the meaning o" a "lea5 It>s :ust there.e does not e)ists* i" light is the same as dar0nessC i" .e that 7od doesn>t e)ist* +ut I so strongly suspect he doesn>t that I don>t want to waste my time.er determine anything as true at all in the real sense o" the word. who admitted that his re:ection o" 7od>s e)istence is purely emotional and not rational. (his only means that in an un+elie.e.es that 7od does not e)ists. Emotionally I am an atheist. And your own meaning is that you>re there.e.isional* pro+a+le* temporary and thus ultimately "utile* .alue that we "orget that the inner . (he truth o" the 9i+le warrants the reality o" what we commonly e)perience* 0now and +elie.alue* the rapture that is associated with +eing ali. 9ut as we all 0now* this demented re8creation o" indi.e reality'C i" all 0nowledge* wisdom and understanding are merely pro.ing themsel. Since you don>t +elie. Eou can ne.idual worlds is ne.ery+ody must and ought to +elie.e* then you can create your own cra?y world as you please to do.e the e. I>. (his is true only to paranoid* insane* psychopathic* demon8possessed* drug addict* deluded* sel"8decei. (hat>s it. I don>t ha. Eou will "ind yoursel" rowing your +oat in the shoreless ocean o" con"licting opinionated opinions. =eaninglessness runs a"ter them throughout their li.6 (hese are the 1strong6 words o" renowned humanist Isaac Asimo.e a+solute truth which e.er to the normal* sensi+le and sane persons simply +ecause the 9i+le is true.ing +elie" system* 1truth6 depends upon the con.e in an o+:ecti.oid o" sense* meaningless* and a+surdC i" li"e is not precious* i" lo.idence to pro.idual.e* is what it>s all a+out.

ing graceC i" man is not created in the image o" 7odC i" there is no "aith* hope and charityC etc.truth* right and good are identical and e-ui.olution has e)pressed +y Pierre (eilhard de Chardin in religious "ashion/ 1E.elation o" .nly the 9i+le can gi.olutionary episode which could not +e e)plained +y the "ormulae o" neo83arwinism. Cosmic e. .olution.6 (his statement o" +lind "aith to e.en and new earthC i" there is no miracle and pro.olutionism to e)plain all the phenomena o" nature. It has three aspects/ Cosmic e.olution B a single process o" sel"8 trans"ormation.olution is.umanism in a nutshell/ it re:ects all "orms o" supernaturalism* pantheism* and metaphysical idealism* and considers man>s supreme aim as wor0ing "or the .6 In science* man in.alent to deception* wrong and e.olution tries to e)plain the origin o" the uni. =an has chosen to in. It has three aspects/ !aturalism* =aterialism and !ew8 Ageism.olution through natural selection +y pure chance is trueC i" there is no <esus Christ who is the Dord and Sa. Corliss Damont gi.olution* 9iochemical e.olution the origin o" di""erent species o" animals including man.erse* +iochemical e.ur present 0nowledge indeed "orces us to the .er 0now "or there will +e no you who will 0now and there will +e no thing which is going to happen.eals it is the true A+solute.e us the real "ormula o" truth. 9ecause o" human depra.olution tries the origin o" li"e and +iological e.ented the concept o" humanism to e)plain all the phenomena o" man. Eou 0now what will happen5 Eou can ne.iew that the whole o" reality is e.ented the concept o" e.ity and Satanic deception* man usually re:ects 7od>s re.u)ley* 1.olution and 9iological e.ent his own "ormula o" truth and posed it as his new 1a+solute. In philosophy* man in.imsel". Peter =edawar told us that* 1It is di""icult to imagine or imagine an e.olution is a light which illuminates all "acts* a tra:ectory which all lines o" thought must "ollow B this is what e.iour o" man0indC i" there will +e no new hea.opeless romantic and tragic "uture.idenceC i" there is no common and sa. E. (he 7od who re.olution* as a summari?ation o" his search "or meaning o" all things. I" the 9i+le is not true* there is nothing8nothing.ilC i" competing gods control all thingsC i" e. The Co"#leteness of $bsolute Truth .es us a concise de"inition/ 1(o de"ine naturalistic .orite -uotation o" (heodosius 3o+?hans0y* the world>s "oremost spo0esman "or e.olution is a general postulate to which all theories* all hypotheses* all systems must hence"orth +ow and which they must satis"y in order to +e thin0a+le and true.6 (his is the "a.6 According to <ulian .

2hile the latter three don>t agree in e.idence and protected +y prophecy.iews are at war with the <udeo8Christian system in the areas o" theology* philosophy* ethics* +iology* psychology* sociology* law* politics* economics* and history as 3r. 4oolishness at its +est. . . (hey are mere +elie" with no logical* scienti"ic and moral +asis at all.nce we +egin to see that we are all 7od* that we all ha. .6 Gladimir Denin* on the other hand* de"ines materialistic . It has three aspects/ Atheism* Polytheism and Pantheism. Polytheism is the religion o" many gods.ented the concept o" pseudo8theism to e)plain all the phenomena a+out morality* spirituality and theology.ur Dord and Sa. Atheism is the religion without 7od.nly the <udeo8Christianity is +ased on "acts and truth.e the attri+utes o" 7od* then I thin0 the whole purpose o" human li"e is to reown 7odli0eness within usC the per"ect lo. .ided into three easily de"ina+le +ranches/ Secular .iews.imsel" is the (ruth o" truths.ement'. 3a. All these un+elie. (he center o" the In"inite8Personal (riune 7od.umanist #the !ew Age =o.ing +elie" systems are :ust that* +elie" systems.n one side is the Christian world. In religion* man in. (hey are purely +lind "aith to un+elie" +ased on opinionated opinions.e* the per"ect wisdom* the per"ect understanding* the per"ect intelligence* and when we do that* we create +ac0 to that old* that essential oneness which is consciousness. !oe+el has put it/ 1(o +e more precise* it is a +attle +etween world.ery detail* there is one point on which they unanimously concur B their opposition to 9i+lical Christianity.e seen* all un+elie.umanism* =ar)ism$Deninism* and Cosmic . It is more than a +elie" system.iew.erly 7alyean/ 1.6 As we ha.iew di.6 !ew Age .ing +elie" systems re:ected the 9i+le truth.umanism has +een de"ined +y 9e.e.e is pure light* li"e and lo.n the other is the .iour <esus Christ .wel"are and progress o" all humanity in this one and only li"e according to the methods o" reason* science* and democracy.id A.umanist world. It is more than science* philosophy and religion. (his is the doctrine o" materialism* in general* and =ar) and Engels* in particular. It is rooted in history* sustained +y e. . Sensation* thought* consciousness are the highest products o" matter organi?ed +y a certain way.umanism as "ollows/ 1=atter is primary nature. .6 Arrogant stupidity and pure delusion. It is +eyond +elie". All these world. Pantheism is the religion that all is god.

'What is the $e ationship of Wor dviews to Truth?(. *tudies in <rogressive $eve ation Ko .B.. 117N 'G personPs wor dview. and oving it according y. eds. the eterna Truth. *prou . )onfucianism..( > 2orman 6. p. $. estab ishes by Fis works of creation and providence. )ertainty is our c ear perception of the c ear y revea ed facts.. &BB8. Fuffman. I -6itchfie d: Caranatha Bib e *ociety. $.. and especia y of Aod1s reve ation of Fimse f in and through the facts.. which is an estab ished fact is proving to be an embarrassment to evo utionists.. $eason to Be ieve -Arand $apids: Rondervan <ub ishing Fouse. ' ! %dward E. such as arguments from re igious e#perience -the apparent consciousness of Aod. Being attuned to Truth invo ves be ieving what is true. 'Eacts are tempora truths which Aod.. recogni3ing its significance. Why is there a cosmos which is governed by aws of nature and that has inc uded the emergence of conscious. p. is a matter of being attuned to the truth as Aod knows it: the Truth who is Lesus... )hristian Gpo ogetics. 'The ethnic re igions of the %ast -Finduism.. since i usion necessari y presupposes a backdrop of rea ity.. +. Ia e Hniv. Fi s. 87. 1@?&. %rror is the sinfu re=ection of the facts.( > Wa ter L. p. &B11.%. Taoism. Lohn Gshton and Cichae Westacott. &. and an appreciation of the be iefPs significance -i. $ev. the va uation or onePs affective disposition.e. Arand $apids: Baker Book Fouse. 4ivergence. the content or onePs cognitive disposition. 1@@7. know edge or cognition -epistemo ogica arguments. 'Where 4o Thoughts )ome Erom?(. and in and through the facts Aod revea s Fimse f..ii. ')onsciousness has a ro e especia y in design or te eo ogica arguments. *ome have even b ind y e#tended this unscientific and irrationa theory to spiritua rea ity. and in the facts of *cripture Aod revea s Fimse f as the faithfu )ovenant Aod and in the facts of the Aospe Aod revea s Fimse f as the Triune *aviour Aod. G. Buddhism. *ee a so note 9 -be ow. The Big Grgument: 4oes Aod %#ist?. -Farvard Hniv. It is e#act y the opposite of )onvergence -the deve opment of simi ar characteristics by unre ated organisms for simi ar need and simi ar environmenta process.4.. 1B8. *chu t3. &B1 /. iving.). 4es Coines: )hristian $esearch <ress. ed. mora . which in .e. p. p. Aod revea s facts to men through their thought processes. Introduction. )hristian )ontours: Fow a Bib ica Wor dview *hapes the Cind and Feart.NOTES & REFERENCES 1. etc. ed. is in no sense a demonstrab e fact. Aeis er. then. MThe Qing Lames Kersion 4efended. another name for evo ution. 'Tota i usion is impossib e.5 Th. $hoades.. 1@98. 4oug as *. Areen Eorest: Caster Books. and re igious beings? )onsciousness has had a ro e in other arguments as we . In the facts of nature Aod revea s Fimse f as the G mighty )reator Aod. 1@?/. p. -*umma )um 6aude. This invo ves what a person be ieves -i. Arand $apids: Qrege <ub ications. 17@.( > )har es Ta iaferro. and beauty -aesthetic arguments.

Grchaeoptery#. Arand $apids: Baker Book Fouse. *chaeffer.. 1//.arge measure continue the po ytheistic pantheism of the ancient pagan re igions. &19 pp. for e#amp e. 1@@1. 1&? pp. <au *. atheists presupposed that Aod is ens causa sui -a se f> caused being. known as the *wiss *age. /7. The %vo ution )onspiracy. *ee a so Ian T. &B9 pp.. *ee a so Qen Fam. What is dangerous is the misuse of the c aim to be 0scientific.%vo ution )onf ict. Arand $apids: Baker Books. vestigia organs. G )hristian Kiew of the West. Ai bert: %den )ommunications. Indeed. The Aenesis E ood: The Bib ica $ecord and Its *cientific Imp ications.Corris -The Codern )reation Tri ogy. Tay or. 718N ?.*. Gtheists are correct in noting that se f>caused being is impossib e but they are wrong in conceiving Aod as se f> . This refers to substantive uniformitarianism of 'historica geo ogy( -uniformity of process rates of natura aws.C. Tay or. ' >*. the biogenetic aw. 1@?9. 7. The %vo ution Fandbook. Lean><au *artre. and the )osmos. Ko ume Eive. Corris. The Gnswers Book: Gnswer to the 1& Cost> asked Juestions on Aenesis and )reation. p. in his book 'Being and 2othingness( be ieved this to be the case and then pointed out that this eads to a contradictory concept of Aod. the duck>bi ed p atypus. 1@7&. In the Cinds of Cen: 4arwin and the 2ew Wor d "rder.( ! F. 1@@+. )hristianity was instrumenta in the origin of science.4. p. Gndrew *ne ing and )ar Wie and. 1@@7.Corris and L. and comparative anatomy ! are either mere unfounded assumptions or known erroneous concepts. 8.. the common y cited proofs of evo ution ! the fossi horse series. G tamont: %vo ution Eacts. @@& pp. Fenry C.1 ' ! Erancis G. p. Tradition and authority shou d not be =ust b ind y accepted. have ong espoused evo utionary view of the universe and its iving things. and so they merge natura y and easi y into the evo utionary framework of the 2ew Gge phi osophy. 1@@1. The I ustrated "$IAI2* Gnswer Book: )oncise. 9. 18? pp. Areen Eorest: Caster Books. The 6ong War Ggainst Aod: the Fistory and Impact of the )reation. Can. Without reading the Bib e. Corris. The )o apse of %vo ution -Arand $apids: Baker Books. +// pp. Westchester: )rossway Books. )ary Catrisciana S $oger "ak and. 'We must be c ear that )hristianity has nothing to fear from modern science. 1@?@. and not to methodo ogica uniformitarianism of true geo ogy -partia and tempora invio abi ity of natura aws.. *ee Lohn ). Whitcomb and Fenry C. 1@?&. *chaeffer: G )hristian Wor dview. Qen Fam. %ugene: Farvest Fouse <ub ishers.1 We do not think it is too strong to speak of this as 0deception. but e#amined to see if the things previous y be ieved are indeed true. Areen Eorest: Caster Books.%vo ution. 6ewis. 1@@?. Cere )hristianity -2ew Iork: )o ier Books. the peppered moth. 71? pp. )reation S *ociety. p. Fuse. ). is one of the inte ectua and spiritua giants of this century. the Ci er>Hrey e#periment.C. '. %asy>to>understand Eacts about the "rigin of 6ife. Toronto:TE% <ub ishing. Areen Eorest: Caster Books.119. MThe )omp ete Works of Erancis G. 1@@8. Kance Eerre . /@? pp. Ko ume Three. Inc. 1@81. &BB7.. The 6ie > %vo ution.

.I want to assert that no one can point to a sing e fact of science.BBB to 1B.$. history. $ybka -<h.. In his book. Qep er . Aeophysica S Gstronomica ) ocks -Irvine: Gmerican Writing S<ub ishing )o.. 9+. *cientific 4eterminism: and 4ivine Intervention. They are mere y creating their own prob em for Aod has no beginning5 Fe is eterna -4eut: ++:&9. Fe hath dec ared Fim. in so id state physics at the Hniv.. 1@@8. Cen of *cience >> Cen of Aod.( *ee a so Lohn 4. *uch observation and other scientific evidences for creation cou d be further studied by reading the copious writings of creation scientists ike 4r.. ignored the Bib e which c ear y stated: '2o man hath seen Aod at any time5 the on y begotten *on. Ca#we -% ectrodynamics. The famous e#periment of *tan ey Ci er which produced amino acids even though done under contro ed condition sti does not prove that ife wou d occur spontaneous y.. '. after discussing forty> two age indicators conc uded with the fo owing words: 'the earth. ')ontrary to notions which are become popu ar.... @. Fenry C.1:1?. 1@@9.11:8. Brisbane: Gnswers in Aenesis.. or archeo ogy that conf icts with a itera reading of the Bib e. p.( Juoted by G. Hn ocking the Cysteries of )reation -*outh 6ake Tahoe: )reation $esource Eoundation. <asteur -Bacterio ogy. )ustance. 6innaeus -Ta#onomy. 1@@+. and the universe are a the same age ! from 8. Theodore W. +1&>+1+. This proves on y that they foo ish y -<sa. Corris who is the Eounder and <resident %meritus of Institute for )reation $esearch -I.4. %ven now there are itera y thousands of scientists who have abandoned evo ution and become creationists for a scientific evidences end its weight to Bib ica creationism. of "k ahoma. p. <aper 2o. Arebe. at the 1@77 4arwin )entennia )e ebration )onference said that. the so ar system.. 1@??. <etersen. The same schi3ophrenia were found in the minds of $ussian astronauts -cosmonauts.1/:1. &18 pp. Wa ter %. etc. -'42G *tudies in $e ation to )reation )oncepts( in Why not )reation? %d.. Areen Eorest: Caster Books.. )reation $esearch *ociety. Fans Aaffron of the Hniv. Qe vin -Thermodynamics.$. Areen Eorest: Caster Books. when they said that Aod does not e#ist because they have not seen Fim in space. 2ewton -4ynamics. which is in the bossom of the Eather. 1&. Caury -"ceanography.Gstronomy. . 1@9B. //. "ntario: 4oorway <ub ications.BBB years. <rof.. &1 Areat *cientists who Be ieved the Bib e. +9. Corris. 1B9 pp.). pp. These substances are quite dead. The Ioung %arth. &7& pp. Aod is not an effect but rather Fe is the uncaused <ure Being -Feb. 1/8 pp. of )hicago in rep y to Far ow *hap ey of Farvard Hniv.). Fenry C.. 6ammerts.*c. Cost of the great founders and primary deve opers of science were Bib e>be ieving creationist )hristians such as Boy e -)hemistry. 1@??. There are many natura processes that indicate that recent creation.. $ay -Bio ogy. 10.( > Lohn L. Corris. *ee a so Gnn 6amont. Earaday -% ectromagnetics. 4.. 11.( -Ln. 1@@9. 4. it does not so ve the prob em of ife.caused being..

1@9&.T. has proved beyond any reasonab e doubt that the entire structure of nature is arrayed against the evo utionary origin of ife. *. p. The chances against this happening are 1B11@?7B to 1.( !L. the basic bui ding b ocks of ife -not ife per se. 188.7&. Aish. &+/ pp.$. The )o apse of %vo ution -Arand $apids: Baker Books.. 1@?7. G. 0a 1 these have to be present simu taneous y. ' The 2ature of *cience and of Theories on "rigins. <h. &8? pp. 1@@+. p. in biochemistry at Hniv. make. 4r.*c.). they are app ying inte igence and thought to avoid this entropic tendency by putting their e#periment inside the aboratory under carefu y designed and contro ed conditions -it cannot be found in the prebiotic or primitive earth. 2o wonder the Bib e says the foo had said in his heart. ' Impact T&8&.*. whatever e#periment presented by the 'scientific estab ishment. 2ot a )hance -Arand $apids: Baker Books. 4. 0 there is no Ao. *ee The )reation of 6ife. Fuse. p. *prou .*c. % )a=on: Institute for )reation $esearch. -% )a=on: Institute for )reation $esearch. $.4. &+/. 1@@/. *an 4iego: Caster Books. 1@@/. In the Beginning Aod.%. which on y proves the necessity of inte igence superior to man in the creation of ife.( to prove that they can create -or more correct y.. Arand $apids: Baker Book Fouse. 1@.C.I. quoted by F. 1. "n y the )reator can create ifeD 1/. Lohn <eet.4.F.).$.. *ee a so his book ')reation *cientists Gnswer Their )ritics. *uch figures are ridicu ous and defy any chance of no>Aod process constructing such a system.. /1 pp. 17...7+:1. The Bib ica Basis for Codern *cience. ?@.1 -<sa.. Wi der>*mith.. Aish -<h.). p. In fact. 6ondon: Arace <ub ications Trust. ' -I.. 1@9B. es. 4uane T. . 1?.1+. <. $uckman.:&. The )hristian1s Fandbook of *cience and <hi osophy -E orida: Bib e Baptist Bookstore. Berke ey. Ered Foy e. 'It has been ca cu ated that there are &+@ protein mo ecu es in a minima ce for the ce to be fu y functioning. 1@@7.. 18. in '*pecu ations and %#periments $e ated to Theories on the "rigin of 6ife: G )ritique.. E. 1@@+. *ee our artic e 'Time and )hance( for a more detai ed study of the criteria for order and organi3ation. /71 pp. &B. Corris. I <eter 1:&/>&7. 19. technica monograph no.C. 4. of )a ifornia. 1@?/.

perhaps modernity has eroded a va id be ief in certainty that Aod1s chi dren can understand Fis Word in a detai ed way./8. but not other system te s you why there is a corre ation between the sub=ect and ob=ect. %ither its sequence seems to be va id but is actua y inva id.1?. an argument that seems to be conc usive but is actua y not conc usive.. everybody must act on it. 1@@9. for it sown doubt to the fina authority of Aod1s word in order to introduce denia of Bib e truth and acceptance of *atanic de usion.( Gn appearance of va idity and truth is essentia to a fa acy.( >Aeorge "tis.( > Gndrew F. Inc.198. that they who have been inward y taught by the *pirit. and a host of other prob ems.$. The word 'fa acy( is derived from the 6atin word fallo. hath Aod said. p. '4ispensationa Fermeneutics. a men constant y and consistent y act as though )hristianity is true. *chaeffer: G )hristian Wor dview. which means 'I deceive. !Wi iam 4. &1?>&1@. Fis question 'Iea. *atan is the first and foremost phi osophist.. 1@@8. 'G fa acy is a deceptive argument5 that is. 2ew Iork: Gpp eton>)entury>)roft. Arand $apids: )hosen Books. 1@@9. racia distrust and animosity.$. to borrow Fe mut Thie icke1s words. p. Ice.&+/.( in Issues in 4ispensationa ism. does not care how peop e are deceived. ed. 'What I am saying is that the )hristian is e#act y in ine with the e#perience of every man. In other words. &&. Gmong them ay scattered and broken marriages. Caster. Cinneapo is: Bethany Fouse <ub ishers. 1@79. 'The new abso utes are an abysma fai ure. The 2ew Gbso utes and how they are eroding mora character. Westchester: )rossway Books. carrying with it its own evidence.G. ++B. or e se its premises seem to be true but are actua y fa se. We must stop the insanity. Lr. Bachuber. The )omp ete Works of Erancis G.&1. By maintaining f e#ibi ity. This mind>set is destructive of certainty and creates in peop e an attitude of tentativeness. 'an eminent y phi osophica question( -I be ieve: the christian1s creed. he is perfect y wi ing to do so. p. Watkins. )ar is e: <artenoster <ress.( ! Lohn )a vin -Timothy Tow. 'The enemy. 1@@/. on y that they are. The Twi ight of 6abyrinth: why does spiritua darkness inger where it does?. 1@@?. *ingapore: Ear %astern Bib e )o ege <ress. If this means he must occasiona y adapt his message to changing times and circumstances. G )hristian Kiew of <hi osophy and )u ture. he can e#p oit our human propensity to try new things ! a tactic that.&&1. )hicago: Coody <ress. *chaeffer. Wi is S L. %verybody does act on it. p. Gn Gbridgment of )a vin1s Institute of the )hristian $e igion Book I>IK. confused and angry kids. Ko ume "ne. 'It is undeniab e truth. W. . But no other system e#cept the Ludeo>)hristian one ! that which is given in the " d and 2ew Testament together ! te s us why there is a sub=ect>ob=ect corre ation. fami ies and society.( ! Thomas 4. Ie sha not eat of every tree of the garden?( is. for it wou d deceive no one un ess it at east seemed to be va id and true. p. p. 1@?&. &+.( ! E. fee an entire acquiescence in the scripture5 and that it is se f>authenticated. pragmatic to the core. in turn. Whi e a evange ica s be ieve in abso ute truth. p. %ven those who accept the new abso utes cannot ive with them. mi ions of aborted babies. a ows him to transform ancient deceptions into modern attractions. Introduction to 6"AI). 'Today1s c imate is one of se f>centered re ativism with no epistemo ogica orientation to a concept of abso ute truth.

va idtrue.edu. 1@8/.phi osophypages.htm http:.( > Leanne Eahnestock S Carie *ecor.mai . og. &7. read the fo owing artic es: http:. The Qnow edge of Can. 1@9@. 2ew Iork: Farper S $ow <ub ishers.htm http:.7. )opi.www. 2ew Iork: The CacCi an )o.org. which in turn are in many ways but not in a ways un ike pictures on the cinema>screen > and so on.edu.18+. ogica >truth. p.. 1@?&. The ogicians is interested in the question of va idity even for argument that might be unsound because their premises might happen to be fa se.( ! L. g.www. http:. Courant.tvs. *uch an argument is termed 0sound1. To determine the truth or fa sehood of premises is the task of scientific inquiry in genera since premisses may dea with any sub=ect matter at a ..&/. 2ew Iork: "#ford Hniversity <ress. 2ew Iork: CacCi an <ub ishing )o. Inc. Eorma 6ogic: Gn Introductory Te#tbook.phi osophy. 'There is no one kind of thing that we 0perceive1 but many different kinds. and a of its premises must be true. which are in many ways though not in a ways un ike after>image.#enodochy.www.htm http:.courses. '6ogic is both a science and an art5 it is concerned with the quest of know edge and truth. 2ew Iork: $andom Fouse.org.eB1..stanford.entries..( > Irving C.com. *ense and *ensibi ia.htm http:. p.Upeters. p.edu. so a so does an ethica assumption inform the who e proposa for teaching written argument that this book e#p ains.6.tru>va . Eor more technica detai s on the re ationship and distinction between truth and va idity in the rea m of ogic.. Inc.#enodochy. ander.( > Lohn G. without assignab e imit.p ato.. 'Gn argument must satisfy two conditions to estab ish the truth of its conc usion./ 'G human knowing is re ation to an ob=ect. It must be va id. p. 'Lust as ethica assumptions under ie proposa s. the number being reducib e if at a by scientific investigation and not by phi osophy: pens are in many ways though not in a ways un ike rainbows.mdonvt.( > Cartin Buber.. *ymbo ic 6ogic. and it is a so a study of the va idity or correctness of our reasoning. Gustin. .htm &9.. p. 1@87.+.ear ham. ogic.gs. But determining the va idity or inva idity of arguments is the specia province of deductive ogic. &8. 1@8+.&. G $hetoric of Grgument..www.

'There are three operations of the mind which are immediate y concerned in Grgument5 which are ca ed by ogica writers: 1st.'Ludgments of va ue are =udgments about what is good and bad. Wheaton: )rossway Books. '2obody is de iberate y inconsistent in his be iefs.sciencephi osophyre igion. p.com www. Ludgment5 +rd.( > Wi frid Fodges. Eeinberg S <au 4.+&9. In this way we are a ogicians. 6ogic. p. without having any rea choice in the matter. 1@7?. When we study ogic.1?. Eeinberg.( > Lohn *. It is simp y impossib e to be ieve. simp y because we are human. something we have been doing semi>conscious y. p. vo . &?.com . It seems we are ob iged to be ieve on y what we think is consistent. the second type is ca ed 'rationa ist>irrationa ist dia ectic( by )orne ius Kan Ti .pinoygenius.( > Grchbishop Whate y -quoted by )har es F. and the third type is ca ed 'pragmatic un ivabi ity( by 2orman Aeis er. *imp e Gpprehension5 &nd. desirab e or undesirab e. The first type is ca ed 'i usion of meaning( by Erancis *chaeffer.com www. 1@@+. 1@99. Gn G phabetica Gna ysis. 1B vo s.1B. fu y and without reservation two things which you know are inconsistent with each other. by ru e. &@. 6ondon: Berean <ub ishing Trust. +B.thebib eformu a. We ch. 2ew Iork: <enquin Books.internetsecretbook. we are teaching ourse ves to do de iberate y. 4iscourses of $easoning. www. by hunch. %thics for a Brave 2ew Wor d. ever since the age of four.17.com www. Ludgments of ob igation focus on what is right and wrong and on what one do or forego.

You're Reading a Free Preview

/*********** DO NOT ALTER ANYTHING BELOW THIS LINE ! ************/ var s_code=s.t();if(s_code)document.write(s_code)//-->