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Thursday, December 7
View Article  What significance does atheism have to offer us as a species? Part II of II
by Daniel J. Shepard on Thu 07 Dec 2006 12:00 AM EST

What significance does atheism have to offer us as a species?

 

Part II of II

...Atheism opens the door to rationalize the process of subjugation.

 

This is a very dangerous situation for our species.

 

With that rationale in place, what are we to say should we encounter a more advanced life form in space that may want to subjugate us as a species?

 

Could we logically say after the fact, “No, don’t do that.

 

Life is important. It is not right to subjugate others.”

 

It would be a little too late to say this for we already would have established the definition of our significance.

 

Atheism offers our species the opportunity to not only be subjugated, but to accept it.

 

Finding a significance to life so airtight that no individual, no species, could find a rationale for subjugating others may not be the end we should be striving for, but if it turns out to be one of the end results of our search for understanding, is that so bad?

 

Ask people who have been abused.

 

Ask yourself if you would feel comfortable if the logic existed for someone to be able to subjugate you. So what can we do?

 

Once defining the Causative Force to be truly omnipresent, we place our universe within Her.

 

As such, we place our souls, all souls, within Her.

 

This elevates the significance of all of us.

 

The final result, all souls, terrestrial or otherwise, become a part of the Causative Force.

 

Subjugation and abuse become irrational and intolerable.

 

In essence, with panentheism, we build a protective barrier of logic for our species, for all souls.

 

End
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Wednesday, December 6
View Article  What significance does atheism have to offer us as a species? Part I of II
by Daniel J. Shepard on Wed 06 Dec 2006 12:00 AM EST

What significance does atheism have to offer us as a species?

 

 

Part I of II

 

Atheism gives us an understanding that we have some form of commonality as a species through the physical and emotional realms.

 

•

 

Appearances now become important for we are just what we appear to be.

 

We exist within a universe with no creator.

 

The universe is, always was, and always

will be.

 

We, on the other hand, come and go.

 

We have no soul under atheism.

 

Our existence is confined to our universe.

 

Under atheism, the value of the individual could be argued against just as well as argued for.

 

We have to be careful about defining our significance as a species.

 

We will create problems for ourselves and others if we do it in a fashion that would allow one person to logically be considered better than another.

 

Doing so only opens up the possibility for some members of our species to logically subjugate other members of our species.

 

As a species, we are very resourceful and have always had factions who take advantage of just such perceptions.

 

•

 

To be continued: Part II of II: Atheism opens the door to...
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Sunday, December 3
View Article  What does Confucianism imply about our relationship to the Causative Force? Part II of II
by Daniel J. Shepard on Sun 03 Dec 2006 12:10 AM EST

What does Confucianism imply about our relationship to the Causative Force?

 

Part II of II

Leaders use example as their means of influence.

 

Webster’s also defines rule as, ‘a prescribed guide for conduct or action.’

 

A ruler then is one who dictates the way through proclamation.

 

A ruler attempts to control. A ruler abides by the concept of, ‘Do as I say, not as I do.’

 

Rulers do not build respect for themselves; they build contempt through the lack of respect they have for the journeys of others.

 

Rulers use laws as their means of influence.

 

Webster’s defines god as, ‘a powerful ruler.’

 

A god then is one who not only dictates the way but has power: the ability to enact or produce the effect.

 

A god does not merely attempt to control; a god does control.

 

A god abides by the concept of, ‘Do as I say, not as I do, or else!’

 

Gods do not build respect for themselves; they build fear of themselves through the ability they have to punish others who do not abandon their own personal journeys through life in order to follow the demands dictated.

 

Gods use punishment as their means of influence.

 

Webster’s defines God, the Causative Force, as, ‘the Being perfect in power, wisdom, and goodness who is worshipped as creator and ruler of the universe.’

 

Confucianism would imply the relationship between ourselves and a Causative Force would be the most effective form of relationship, a relationship based upon ‘leadership,’ a relationship based upon respect.

 

And what greater form of respect can be shown than through permitting free will, the ability to chose independently?

 

•

 

Determinism or free will?

 

Confucianism would tend to imply this relationship is based upon free will, a symbiotic relationship.

 

End

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Saturday, December 2
View Article  What does Confucianism imply about our relationship to the Causative Force? Part I of II
by Daniel J. Shepard on Sat 02 Dec 2006 12:00 AM EST

What does Confucianism imply about our relationship to the Causative Force?

 

 

Part I of II

 

When gentlemen were rulers, their moral example would inspire those beneath them to lead good lives.

 

Virtuous behavior by rulers had a greater effect in governing than did laws and codes of punishment.

 

Is there a difference between leaders, rulers or gods?

 

Only in degree.

 

•

 

Webster’s Dictionary defines the word lead as, ‘to guide on a way esp. by going in advance.’

 

A leader then is one who shows the way through example.

 

A leader does not attempt to control.

 

A leader abides by the concept of, ‘Do as I do.’

 

Leaders build respect for themselves through the respect they show for the journey of others.

 

To be continued: Part II of II: Leaders use example as...
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Friday, December 1
View Article  What significance does ancient philosophy have to offer other life forms in the universe? Part II of II
by Daniel J. Shepard on Fri 01 Dec 2006 12:00 AM EST

What significance does ancient philosophy have to offer other life forms in the universe?

 

Part II of II

The foundation has no solid substance to it because it does not go to the heart of the matter and answer the question,

 

‘Why are our actions so important to what lies beyond our universe that our actions can determine our eternal state of existence?’

 

Religious descriptions of behavior are just that – descriptions of behavior.

 

They have been very influential in our historical development and their influence and guiding principles are by no means irrelevant, but we have reached a point in our development when reason is taking its rightful place in our thoughts.

 

As such, it is rapidly approaching the time when religion needs to strengthen its foundation or find itself resting upon a crumbling structure.

 

Religion needs science – observation, the concrete, and religion needs philosophy – the tool capable of building the molds and forms within which the concrete can set.

 

These two – science and philosophy – provide the fundamental foundation for religions, which guides our behaviors as individuals and as a species.

 

•

 

At this point, if we should encounter other life forms within the vast expanse of space, we would not be able to answer the most important question they may ask of us.

 

The question, ‘You and we are living things.

 

What does being alive mean to you?’

 

The answer to such a question will define for them how individuals of our species will interact with them.

 

End

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