Craig states, “The universe is doomed to die anyway. In the end it makes no difference whether the universe ever existed or not. Therefore, it is without ultimate significance.” Craig assumes that because the universe will die, a person’s life is insignificant and devoid of meaning. Though Craig states that man is lying to himself in an attempt to create meaning independent of God, he has not stated why a person’s own version of meaning is any less valid than one that God provides. Furthermore, even if someone who
The death of Christ does not save any individual, rather it makes salvation possible for every individual. The cross is thereby limited as to its nature, becoming an incomplete work, ineffectual until completed by the free will work of man. It is the free will choice of man to accept Christ's work that completes salvation. Point 4: OBSTRUCTABLE GRACE The Arminian believes that the Holy Spirit merely woos man, but salvation rests ultimately upon that man's free will response to the Holy Spirit's persuasion. The free will of man can and does thwart and refuse the work of the Holy Spirit in salvation.
A Course in Miracles (ACIM) says that we never know our creations because a portion of our mind has banished itself from knowledge. Knowledge is Oneness, Heaven, and Love. Judgment (fear) is, therefore, a condition of the banishment and not a condition of love. The Law of Creation says you cannot create anything unlike yourself; and you love your creations because they are a part of you and exactly like you. The same is also true for God.
Leibniz keeps that an all things are good, powerful God had made the world and that, consequently, the world necessity be faultless. When human existences observe something as incorrect or evil, it is simply because they do not know the final good that the so known as evil is destined to help. Alike Candide, Pangloss is not a realistic character; to some extent, he is a one-sided, overstated image of a certain substantial of philosopher whose character is close from his philosophy. Pangloss Supporter of optimism. He upholds that the whole thing happens for the best and for adequate
Secondly, Aquinas believes “There can be no complete and final happiness for us save in the vision of God.” Therefore, Aquinas is saying that man will always act on general ends, and that there will always be an ultimate end. The ultimate end is that of complete happiness (beatific vision). However, according to Aquinas, beatific vision is unattainable without first giving yourself entirely to God. In summary, “it is not possible for one’s appetite to tend to two things as though
The utopian dimension of the technological wish image makes the disappearance of Gaddis’s artist type conceivable. In a utopia there is neither cause for outrage nor motivation for revenge. But if one’s vision of the artist is haunted by outrage and revenge, then utopia, as represented or expressed through the utopian dimension of the wish image, is the only place in which this obsessive, driven artist can finally be mercifully quiescent. The wish image, mocked and scorned, yet releases the self who is compulsively driven to do more from the grip of violent emotion. Gaddis’s self who could do more is dispensable in the utopia envisioned in the wish image that he ironizes because utopia does not need artists of the kind that Gaddis describes.
CHAPTER-3 Krishnamurthy’s Perspective of Meditation Choiceless Observation: Choiceless observation or awareness is the crux of Krishnamurti 's philosophy of life. To him, choiceless observation is the only 'way ', the direct and 'intelligent ' way of understanding the truth of 'what is '. It alone can transform the fact, the actuality by revealing its true nature. It is only 'through ' it that consciousness can be emptied of its content. Krishnamurti maintains that excepting choiceless awareness, there is no other way of regenerating the human mind and the world irreversibly and instantaneously.
An interpretation was of God as Akal Purakh or the eternal one and had to be understood with an emphasis on his being but without form, Nirankār (29 McLeod). Those who’s eyes are open to spiritual understanding will be able to perceive him and appropriate freedom and eternal bliss. The problem however is in the human man, the inner faculty comprising of our heart, mind and spirit. Evils and passions are exercised due to haumai or self centered concern on the man which makes us blind to the spiritual reality resulting in the stagnation amidst the endless sequence of death and rebirth (29 McLeod). Guru Nanak believes the solution to be appropriation of the nām or the “divine Name”.
The cosmic suffering is too vast to heal. The Mother of Might is able to help only a few, nonetheless, her mission is to create a conviction where God might come to meet the soul of the world. What comes on the way to create a propitious conviction is man’s titanic ego. As is the poetic practice of Sri Aurobindo, he presents the scenario through the picture -making images. The dwarf is a recurring image.
A common legend told about him, is his demonstration that secular power is vain compared to the power of god. His servants were praising him as having control over everything, his power was beyond this world – he asks them if he is so mighty that he may control the tides, to which they reply that of course the tides will stop by the hand of mighty King Canute. King Canute then reveals that the tides will stop for no one, not even the king. The theme is similar Shukla’s short story, the theme of mother nature vs man, and that we will never control