By Karl Popper
This publication includes lectures - given in 1988 and 1989 respectively - which belong to Karl Popper's past due paintings, so much of that's nonetheless unpublished. the 1st introduces a brand new view of causality, according to Popper's interpretation of quantum thought, but freed of hassle. it's a new view of the universe - a view that simply merges with the common-sense view that our will is loose. the second one lecture offers a glimpse of human wisdom because it evolves from animal wisdom. either lectures were increased via Popper for book.
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Since this is so, the concept (notion) in question is an ersatzconcept. Its sign-vehicle 'necessary being' purports to stand for something but actually does not. Similar arguments can be made for 'pure spirit', 'the creator of the universe', 'pure act' and the like. Holmer and Phillips could respond that I have not really taken to heart or come to grips with their claims about the contextual (form-of-life-dependent) nature of criteria of truth, intelligibility and rationality. 20 But, they could add, the search for such a unit is a delusion.
But if this is resisted there at least still appears to be room for the kind of scepticism characterised in Chapter One. We are left, Holmer's and Phillips' arguments to the contrary notwithstanding, in the following situation. Given the type of form oflife and mode of discourse that Judaism and Christianity have become, 'God', though purportedly functioning as a referring expression, is not taken to denote anything locatable. But if 'belief in God' is to be an intelligible notion, we must believe in something when we sincerely say we believe in God.
12 Coming to see that there is a God is not like coming to see that some additional 28 being exists. It is not, as Kierkegaard paradoxically put it, like coming to see that something exists, but it is a coming to an acknowledgment of eternity. But again, what we are talking about here remains intolerably obscure. What is it to acknowledge eternity? What is it to come to understand that God does not exist but is eternal? Let us see if we can get a purchase on this. I, of course, agree with Holmer and Phillips that the philosopher may indeed fail to understand what it means to believe in an eternal God.
A World of Propensities by Karl Popper