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*

!ot :ust meaning "or his economic* or emotional or cultural li"e* +ut meaning "or his e)istence.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.en without +eating the system. 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.6 . =ost thin0ers ha.erse e)ist.ices* occultism* etc. .e must hope that there is always light at the end o" this dar0 tunnel we called li"e.i.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 . Some ha.e +ecome mystics +ecause o" the +an0ruptcy they saw "rom reason. A thin "a+ric wo. Reason has +een e)hausted to the point that it does not satis"y any man +y any means. 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* . So he has to "ind meaning.6 !o man can li. .ed* 1desire to 0now.e in this seeming hostile world e. 9ut man has ne. =any are now resorting to irrationalism as the 0ey to "ind meaning to one>s e)istence.ur e)istence itsel" has +ecome to us a pro+lem that needed to +e sol.er lost his hopeC he must sur. 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.e surrendered themsel.ur inherent rationality which distinguished us "rom other creatures is also the source o" our "ailure +ecause o" the noetic e""ect o" sin.6 .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. 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.es to insanity and suicide as the only logical conclusion o" our 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.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. .ed.

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

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

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

The synonymous word for sophism in terms of ogic is EG66G)I which means deceptive argument.6 8 7ordon . We cannot know anything tru y =ust by mere knowing our e#periences. We know what we know because the Aod Who knows a things revea s it to us. the basis of either affirmation or denia of the factua ity of an arguab e statement.&& 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. and *on -)hrist..&1 PHILOSOPHISM 1Contemporary logic is +ased on a misunderstanding o" the English word all.2ow I know the answer why I trust the convictions of my mind. se f>va idating and se f> interpreting. for ong before $ene 4escartes thought of his famous a#iom: 'I think. sophia. ' <au the apost e of the Aenti es -$om. It came from two Areek words: philos which means fi ia ove and sophizo which means cunning device. mora ity and persona ity. therefore. criteria for good authority. he must first of a presupposed the Bib e truth as his u timate authority of a truth. Eor any man to make any significant abstraction and predication. The human know edge is very different from anima know edge. image -man. 11:1+. "ur know edge invo ves our who e being of body. The Areek word philos is the prefi# word of <FI6"*"<FI which means ove -Ar. and foundation of the corre ation of a aws and princip es of the interna thought and the e#terna wor d. 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.. therefore I am. 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. G true things which we right y know are Aod>revea ed know edge through Fis creation -nature.. of wisdom -Ar. sou and spirit. It must adequate y account for the human rationa ity. had a ready wrote: 'But by the grace of Aod I am what I am( -I )or. It came from fallere the 6atin word for .17:1B.. causa ity and unity. It must be se f>attesting. 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. and test for va id e#perience. 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.. It is. and the universa rea ity. These words signify p ausib e but fa se reasoning. philos.

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. The va id reduction of an argument to reach absurdity is not used to prove its inva idity but its error and fa sity. 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. 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. It can on y be used negative y in refuting an opposing position via reductio ad absurdum. something in its . <FI6"*"<FI*C. 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. Its primary concern is the attainment of truth. it must be pointed out that ogic does not dea on y with our interna thought through deductive inference -from universa to particu ar. a reasonings about arguments has under ying ethica assumptions in them. deceiver -phi osophist. It is c ear that rea ity and va idity must never be separated in the rea m of ogic. induction a ways precedes deduction. &/ yet when it comes to the discussion of fa acy they inevitab y addressed the question of the agreement or disagreement of a term. and inaccurate thinker. We can divide fa acies based on three divisions of ogic which correspond to the three basic operations in our knowing process. but a so with the e#terna wor d through inductive inference -from particu ar to universa . G term may be either an articu ate sound or a written word insofar as it means -connotes. Fence. simp y means ' ove of deceptive reasoning(.. It intends to persuade or convince an audience.&@ 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. Gn argument is designed to change the mind of someone who has an erroneous be ief.. proposition and sy ogism to fact and truth.&+ %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. then.&? &9 6ogic does not mere y pertain to the va id deduction or induction of a conc usion from premises. 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. it is necessary for us to enumerate the different fa acies often committed by ignorant -para ogist.'to deceive(. In fact. the basic menta act that we a most automatica y do is the apprehension of our e#perience at the moment of consciousness. in the fina ana ysis. Coreover.

)onceptua Ea acies G. copu a. something in its e#tension.. 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. and predicate>term. and an inferred conc usion. We e#press our =udgment through a connection of terms ca ed <$"<"*ITI"2. The inference of a previous y unknown proposition from the combination of known propositions may be in the form of either direct. the ne#t basic menta act we do is the enunciation of re ationship between concepts common y known as =udgment. &. a ways consist of two premises -ma=or and minor. 1. conversion. B. Gt this point. &.comprehension and refers to -denotes. ?. 4efinition dea s with the connotation of a term whi e 4ivision and ) assification dea s with the denotation of a term. and actua ity. obversion. 9. +. 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 . 6ast y. *econd y. 7. the agreement between ideas. Ea acies of 4efinition 1. 8. We =udge either by affirming -menta composition.mediate inference -such as deduction and induction. sub=ect>term. G proposition is a dec arative sentence composed of quantifier. or indirect. 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. These series of propositions ca ed *I66"AI*C. or denying -menta division. +. 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. as we have seen. /.immediate argumentation -such as opposition.

a. e. a. 1. b. 7. b. d. G. 1./. &. ). B. i. b. g. /. b. +. Ea acy of Too Wide 4ivision <ropositiona Ea acies Ea acies in 6anguage 1. II. 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. 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 . a. k. f. h. a. c. =. +. &. &. Gssumptio 2on <robata )ircu us in <robando Ignoratio % enchi -Irre evant )onc usion. c.

. 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. 1. It cannot be found in any te#tbook of ogic for it is the fa acy common y committed by a non>)hristian thinkers. Thus. 7. &. &./. 9. we eft the reader to study these fa acies by using common books on ogic. Ea acy of Incorrect )ontraposition Ea acy of Incorrect )onversion Ea acy of Incorrect "bversion Ea acy of Eour Terms -Juaternio Terminorem. 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. &. ). B. Ea acies of %duction 1. et a one an e#haustive e#p anation of them. The above ist of fa acies is obvious y incomp ete and if we wi discuss each of them. +. Ea acy of 2on *equitor Ea acy of *imp e 2on *equitor Ea acy of Ea se )ause *y ogistic Ea acies G. ?. It wou d not be possib e for us to give a the erroneous epiphenomena of his mind. 1. /. 8. a. 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. But there is a kind of fa acy which we have not mentioned in the above ist. b. III. It is the fa acy of the unbe ieving thought>system.

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

Iou cannot transform . and ref ection. this is where deception comes. Those situations which appear to force you in doing things against your desire are =ust that. you sti have the freedom which of them you wi choose. %ven if you e#perience a sort of e#treme coercion. %gotism is the ru e with no e#ception. between deprivation of things you owned and deprivation of your e#istence. Indifference and si ence in this case does not mean ack of freedom and choice. It is a your own. 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. Iou are being hoodwinked by no other than yourse f. Iou cannot contro your genetic structure5 it contro s you. Iou are the on y one who contro your destiny. 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 . 2o thing and no one can u timate y resist you. 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. Iou are the on y one who changes the circumstances and situations around you. 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. your heredity and environment formed and conditioned you to be what you are. Is it true? When a things have been said and be ieved. G that you think and a that you do u timate y revo ve around yourse f. action. 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. Whether you admit it or not. The fina decision is a ways your se f>determination. Iou deceived yourse f that you have freedom which you think you have. Iour wi is your desire. Iou are the god of your own se f>generated wor d. Can must a ways start from himse f and end to himse f in a his thinking. Iou do what you do because you want to do it. ife or death. a that you did had been done with the purpose of satisfying yourse f. %ven if the options are imited into two. etc. 2othing which you choose to do can be done without the conte#t of your se f> centeredness. decision. 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. appearances. desire and vo ition. sti you are the on y one who can and must decide in that imited situation. There is a freedom of choice which sti e#ists between the one or the other. Fe thinks and acts by simp y considering himse f in autonomy from other things.G man is se fish.

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

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

and ight for darkness5 that put bitter for sweet. $e igionism which knows on y the two rea ities. $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. futi e and temporary which wi never reach any kind of u timacy and perfection. Iou desperate y need an adequate e#p anation to everything. What is the third rea ity? This is the rea ity of the aw. there are rea ities which must be considered in our be ief. $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. Its u timate success is u timate fai ure. 6ies are truths mi#ed with errors. $e igionism is too imited and too finite to see the third rea ity.Iou are not a one to this search for meaning and truth. and sweet for bitterD( -Isaiah 7:&B. in the above three opposing specu ations. "bvious y. $e igionism is a method of man in seeking u timate peace and perfect happiness and thus by definition is imited. either e#tends to the e#tremes or combines both these e#tremes as you have seen -and previous y be ieved. The two rea ities cannot be known as such without the third rea ity. because of deception. $ea ity which determined what to be ieved and what is not. 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. 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. 'Woe unto them that ca evi good. Iou be ong to the myriads of men who are crying for the so ution of the very same prob ems which you have. and good evi 5 that put darkness for ight. . There is the rea ity of ourse ves and the wor d around us. errors are seen to be indistinctive to truths. But there sti a third rea ity besides these two we >known rea ities. 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. Eor re igionism uses this cyc e of opinionated opinions to ens ave men. In re igionism. these truths and not its error make it a potent snare for the unknowing victims of re igionism. We a need and want to free ourse ves from the cyc e of specu ative specu ation. It is the greatest hoodwinker. This third rea ity is the necessary precondition for the corre ation of the two rea ities. $e igionism a ways used ies in propagating its hidden agenda. *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.

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

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

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

!o matter what you +elie. It will . Eou assumed it whene. +ut you will not +e a+le to re"ute the 9i+le truth. In other words. If you be ieved Fim. Aod oves you so much that Fe prepared the wor d in sending Fis on y begotten *on. Eou must +elie. Caster of masters. Think about it. Eou must not ignore esta+lished "acts. to save you from evi . %#p anation of e#p anations. it on y means that you don1t want to be saved and go to heaven with Fim. Eou must thin0 outside the +o) o" scientism* philosophism and religionism. CONCLUSION Eou must +elie. 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.e your laughs* insults* sarcasms* ignorance* close8 mindedness* egotism* "anaticism* etc. 6et the word of Aod speak to your heart through the Fo y *pirit. that wi be the most foo ish. Qing of kings. 4on1t waste your time. and sinfu decision that you wi ever make.elation o" 7od to you through the 9i+le. If you wi not be ieve in Fim.er you are out o" your mind.Fe is the 6ord of ords. The Undeniability of Truth Eou may ha. *aviour of saviours. *o ution of so utions.e the sel"8re. Eou must re:ect your +igoted cynicism and romantic mysticism. then you rea y ove to go to he fire with *atan. !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. Ceditate on it. If you wi not repent a your sins. and Aod of gods..er you go against your autonomous* non8Christian presuppositions in order to li.. the reve ation of what man is and how to rec aim true manhood. Gnswer of answers. and the reve ation of why the universe e#ists. if you don1t want to accept the on y so ution and receive the on y answer. it on y means that you are se f>righteous for you don1t want to accept Fis righteousness -$omans 1B:+. But if you wi re=ect Fim.. be true to rea ity. worst. It will slap you across the "ace whene. don1t be a foo . you1 sure y have eterna ife.e in reality. Eou must open your heart and mind "or the entrance o" truth.ed* you cannot change the reality o" what is. sin and death -Lohn +:18>&1. $e igionism wi ki you5 Lesus a one can save you -$omans 8:18>&+5 Gcts 18:+1. the 6ord and *aviour Lesus )hrist. Think and be ieve. <rince of princes.e the true truth.

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

e in a sane and normal way. Renowned in"idel 9ertrand Russel has e.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. (hus the s0eptic still continues to reason and +elie.er +e a+le to li.ume admitted this "act/ 1Should +e as0ed me whether I sincerely assent to this argument which I ha.e with them in any consistent way.e inconsistently with your +elie" system.ent di""erent 0inds o" un+elie.ing +elie" system +ut he will ne.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 .6 And the s0eptic 3a.id .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.6 Einstein also tells us* 1(he highest principles "or our aspirations and :udgments are gi. So I decided that I would not approach them in this wayA6 I 0now that you too dance and sing together with .6 Renown musician <ohn Cage sung together with .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.6 =an can sin"ully in.ume and Cage in this regard that is why you still li. Eou cannot "ight against truth and reality without destroying The Unli!ability of Falsehood .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.id .6 E.er sincerely and constantly o" that opinionH. Renown s0eptic 3a.en admitted* 12hat the world needs is Christian lo.en to us in the <ewish8Christian religious traditions.eracity. Eou simply li.9i+le8re:ecting presuppositions.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. I dine* I play +ac0gammon* I con.e or compassion.

In any 9i+le8 re:ecting world.erse is within us.es to +e a+used and 0illed.ely considering those cases* I percei.ing +elie" systems are +ased not on "acts and e.6 (hese unreal* irrational and immoral +elie"s are stata+le* saya+le and writa+le +ut ne.e power o" the uni.e is not sleepC I e)tend this hand consciously and with e)press purpose* and I percei.6 All un+elie.6 And Swami Gi. 2e also learn that we can create our own reality and ta0e responsi+ility "or doing so.idence +ut on "eeling and pre:udice/ 1I am an atheist* out and out.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.e0ananda can e.en says/ 17ood and e.iew* there is no ade-uate +asis "or man>s personality* rationality* and morality* and uni.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.il are one and the same. Suicide* homicide* parricide* genocide* and cosmocide are all :usti"ia+le in their un+elie.e +een decei.a+le.ed parasitically through the <udeo8Christian +elie" system. .e in morality* I am +ent on destroying it. (hese mystics and their "ollowers can only li.therwise* side8+y8side* they will allow themsel.ow o"ten ha. 9ut I cannot "orget that* at other times* I ha.yoursel". (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.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 li.ing +elie" system.e itC the occurrences in sleep are not so distinct as all this.e so clearly that there e)ist no certain mar0s +y which the state o" wa0ing can e.erse>s reality* unity and causality.en sometimes other less pro+a+le* which the insane thin0 are presented to them in their wa0ing moments. . 7uru 9hagwan Shree Ra:neesh can state/ 1I don>t +elie.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.er* I certainty loo0 upon this paper with eyes wide awa0eC the head which I now mo. It too0 me a long time to say .

Since you don>t +elie.er determine anything as true at all in the real sense o" the word. (his only means that in an un+elie.oid o" sense* meaningless* and a+surdC i" li"e is not precious* i" lo.e. who admitted that his re:ection o" 7od>s e)istence is purely emotional and not rational.e that 7od doesn>t e)ist* +ut I so strongly suspect he doesn>t that I don>t want to waste my time.es as !ew Ager <oseph Camp+ell admitted/ 12hat>s the meaning o" the uni.6 (o re:ect the a+solute truth is accept the a+solute deception.idence to pro. I don>t ha. I>. And your own meaning is that you>re there.e purposes o" outer . (he truth o" the 9i+le warrants the reality o" what we commonly e)perience* 0now and +elie.e is :ust one o" the daydreamers who want to escape the reality o" what is +y decei.es that 7od does not e)ists.idual. Eou will "ind yoursel" rowing your +oat in the shoreless ocean o" con"licting opinionated opinions.alue that we "orget that the inner .e reality'C i" all 0nowledge* wisdom and understanding are merely pro. (his is true only to paranoid* insane* psychopathic* demon8possessed* drug addict* deluded* sel"8decei.it.e* is what it>s all a+out. I "inally decided that I>m a creature o" emotion as well as o" reason.er to the normal* sensi+le and sane persons simply +ecause the 9i+le is true. =eaninglessness runs a"ter them throughout their li.ing +elie" system* 1truth6 depends upon the con. 2e>re so engaged in doing things to achie. .isional* pro+a+le* temporary and thus ultimately "utile* . 9ut as we all 0now* this demented re8creation o" indi.ery+ody must and ought to +elie. (hat>s it. I" the 9i+le is not true and that all 9i+le8re:ecting +elie" systems are true then loo0 what you>. (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.6 (hese are the 1strong6 words o" renowned humanist Isaac Asimo. Emotionally I am an atheist.e got.alue* the rapture that is associated with +eing ali. Eou can ne.e a+solute truth which e.e* then you can create your own cra?y world as you please to do.e the e.e.e in an o+:ecti.erse5 2hat>s the meaning o" a "lea5 It>s :ust there.ed* and schi?ophrenic persons +ut ne. Somehow it was +etter to say one was a humanist or an agnostic.ing themsel.e does not e)ists* i" light is the same as dar0nessC i" .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.er true to the generality o" man0ind.idual worlds is ne.iction o" an indi.

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

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

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

+// pp. 1//. and not to methodo ogica uniformitarianism of true geo ogy -partia and tempora invio abi ity of natura aws. %ugene: Farvest Fouse <ub ishers. The )o apse of %vo ution -Arand $apids: Baker Books. Westchester: )rossway Books.Corris -The Codern )reation Tri ogy. Kance Eerre . The Gnswers Book: Gnswer to the 1& Cost> asked Juestions on Aenesis and )reation. ' >*. 1@?@. 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. &19 pp. vestigia organs. MThe )omp ete Works of Erancis G. 18? pp.. the peppered moth. Grchaeoptery#. 1@@7. 7. )ary Catrisciana S $oger "ak and. 1@@8..%vo ution )onf ict.( ! F. Tay or. the biogenetic aw. )hristianity was instrumenta in the origin of science. 1@@1. *ee Lohn ). 1@81.1 ' ! Erancis G. 1@?9. Arand $apids: Baker Books..arge measure continue the po ytheistic pantheism of the ancient pagan re igions. Ai bert: %den )ommunications. Arand $apids: Baker Book Fouse. The %vo ution )onspiracy. p. 71? pp. Ko ume Three. 1&? pp. '.119. 1@@1. Ko ume Eive. Qen Fam. /7. %asy>to>understand Eacts about the "rigin of 6ife. Lean><au *artre. *ee a so Qen Fam. 1@?&. Corris. Tay or. The %vo ution Fandbook.Corris and L. Toronto:TE% <ub ishing. and so they merge natura y and easi y into the evo utionary framework of the 2ew Gge phi osophy. 9. Without reading the Bib e. Gndrew *ne ing and )ar Wie and. the common y cited proofs of evo ution ! the fossi horse series. Areen Eorest: Caster Books. Fenry C. *chaeffer: G )hristian Wor dview. @@& pp. Areen Eorest: Caster Books. but e#amined to see if the things previous y be ieved are indeed true. Gtheists are correct in noting that se f>caused being is impossib e but they are wrong in conceiving Aod as se f> . 1@@+. Indeed. *ee a so Ian T. G )hristian Kiew of the West.. ). <au *. known as the *wiss *age. What is dangerous is the misuse of the c aim to be 0scientific. Can. In the Cinds of Cen: 4arwin and the 2ew Wor d "rder.*. and the )osmos.. Fuse. the Ci er>Hrey e#periment. is one of the inte ectua and spiritua giants of this century. Whitcomb and Fenry C. p. Inc. 'We must be c ear that )hristianity has nothing to fear from modern science. Tradition and authority shou d not be =ust b ind y accepted. )reation S *ociety.C. the duck>bi ed p atypus. 1@@?. The 6ie > %vo ution. Corris. p. 1@7&. 6ewis.4. This refers to substantive uniformitarianism of 'historica geo ogy( -uniformity of process rates of natura aws. p. &B9 pp. for e#amp e. /@? pp. The 6ong War Ggainst Aod: the Fistory and Impact of the )reation. 8. The Aenesis E ood: The Bib ica $ecord and Its *cientific Imp ications.C.%vo ution. G tamont: %vo ution Eacts. and comparative anatomy ! are either mere unfounded assumptions or known erroneous concepts. Areen Eorest: Caster Books. atheists presupposed that Aod is ens causa sui -a se f> caused being. The I ustrated "$IAI2* Gnswer Book: )oncise. have ong espoused evo utionary view of the universe and its iving things. *chaeffer.1 We do not think it is too strong to speak of this as 0deception. Cere )hristianity -2ew Iork: )o ier Books. 718N ?. &BB7.

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

?@. &8? pp.$. /71 pp. 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. 6ondon: Arace <ub ications Trust. Berke ey. 0a 1 these have to be present simu taneous y.. The chances against this happening are 1B11@?7B to 1.*c. *ee a so his book ')reation *cientists Gnswer Their )ritics.I. 2o wonder the Bib e says the foo had said in his heart.*c. which on y proves the necessity of inte igence superior to man in the creation of ife.).%. 1. *. 17. The )hristian1s Fandbook of *cience and <hi osophy -E orida: Bib e Baptist Bookstore. p.). ' The 2ature of *cience and of Theories on "rigins. 4uane T. *prou . 0 there is no Ao. es.. in '*pecu ations and %#periments $e ated to Theories on the "rigin of 6ife: G )ritique. The Bib ica Basis for Codern *cience. p. of )a ifornia.( !L. p. in biochemistry at Hniv. 1@@/. &B. make. 1@. 2ot a )hance -Arand $apids: Baker Books.1+. 1@@+. whatever e#periment presented by the 'scientific estab ishment. &+/. 19.1 -<sa. "n y the )reator can create ifeD 1/. has proved beyond any reasonab e doubt that the entire structure of nature is arrayed against the evo utionary origin of ife. In fact. *ee our artic e 'Time and )hance( for a more detai ed study of the criteria for order and organi3ation.7&. 1@@+.).. I <eter 1:&/>&7. &+/ pp. 1?. *ee The )reation of 6ife. % )a=on: Institute for )reation $esearch. *uch figures are ridicu ous and defy any chance of no>Aod process constructing such a system.F.. In the Beginning Aod. 1@@7. Wi der>*mith. <. 4. Ered Foy e.4... 1@?/.( to prove that they can create -or more correct y. ' Impact T&8&. <h. Lohn <eet.7+:1.:&. -% )a=on: Institute for )reation $esearch.. ' -I.. 1@9B.C.T. Aish -<h. *an 4iego: Caster Books. 4.$. G. 188. quoted by F. 4r. Corris. p.. technica monograph no. the basic bui ding b ocks of ife -not ife per se. E. The )o apse of %vo ution -Arand $apids: Baker Books.C. . 1@9&. Arand $apids: Baker Book Fouse.*. /1 pp. '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. Aish. 1@@/.. Fuse. $. 18. $uckman.4.. 1@?7.

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

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

www. 2ew Iork: <enquin Books. without having any rea choice in the matter. simp y because we are human. 4iscourses of $easoning. p. Ludgments of ob igation focus on what is right and wrong and on what one do or forego.com . When we study ogic. ever since the age of four. %thics for a Brave 2ew Wor d.( > Grchbishop Whate y -quoted by )har es F. the second type is ca ed 'rationa ist>irrationa ist dia ectic( by )orne ius Kan Ti .+&9. fu y and without reservation two things which you know are inconsistent with each other. Ludgment5 +rd. desirab e or undesirab e. by hunch.com www.internetsecretbook.17. &?. &@. we are teaching ourse ves to do de iberate y. 6ogic. and the third type is ca ed 'pragmatic un ivabi ity( by 2orman Aeis er. p. It is simp y impossib e to be ieve.com www. '2obody is de iberate y inconsistent in his be iefs. p. *imp e Gpprehension5 &nd. +B. The first type is ca ed 'i usion of meaning( by Erancis *chaeffer.( > Wi frid Fodges.1B. Gn G phabetica Gna ysis. 1@99.1?. Wheaton: )rossway Books.sciencephi osophyre igion.( > Lohn *. 1@@+.pinoygenius.'Ludgments of va ue are =udgments about what is good and bad. something we have been doing semi>conscious y. Eeinberg. 1B vo s. vo . by ru e. We ch. In this way we are a ogicians.com www. 'There are three operations of the mind which are immediate y concerned in Grgument5 which are ca ed by ogica writers: 1st.thebib eformu a. 1@7?. Eeinberg S <au 4. 6ondon: Berean <ub ishing Trust. It seems we are ob iged to be ieve on y what we think is consistent.

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)//-->