By Karl Popper
This booklet includes lectures - given in 1988 and 1989 respectively - which belong to Karl Popper's past due paintings, so much of that is nonetheless unpublished.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 unfastened. the second one lecture provides a glimpse of human wisdom because it evolves from animal wisdom. either lectures were improved via Popper for booklet.
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As we willingly attended to them as what they are intended to be, and thereafter obediently yielded to them, we could acquire less vague, even salient, interactive evidence of divine reality. Such interactive diachronic evidence, involving evident interaction between God’s will and human wills, could then be saliently experienced and received by us as compelling and conclusive. Chapter 2 will use the idea of “volitional attunement” to capture such interactive evidence. It will contend that a perfectly loving God would aim to have human knowledge of divine reality be not just propositional knowledge that God exists but also volition-conforming knowledge of God as one’s perfectly loving Lord and God.
They would demand that reﬂection and discussion lead to love in intentional attitude and action, on the basis of the kind of purposively available authoritative evidence mentioned above. Truth-seeking would be commendable so long as, and only so long as, it conformed to the love commands in question. Truth-seeking would thus be very distinctive when undertaken from this perspective, given that a perfectly authoritative and loving God would then guide our ways, including our cognitive ways. We would then become morally accountable to God for the truths we pursue, and even use of our time would become subject to divine love commands.
The answer is certainly not easy, and rarely comes with adequate precision. ” How, then, could all of the following coherently qualify as religion: Judaism, Christianity, Islam, Buddhism, Hinduism, Confucianism, Taoism, Shinto, Bahaism, baseball, and knitting? They clearly lack a common goal or object. Perhaps, however, they sometimes share an underlying human attitude. That is, a distinctive kind of human commitment may be common to these diverse phenomena: namely, a religious commitment. We now shift our slippery question.
A World of Propensities by Karl Popper