I suppose the question left unanswered by my last blog is only troubling if you find relevance in debates concerning fairies and pin heads, or flies and holy water. I do find these questions pertinent, even if you consider "fairies" in its modern contextual slang. (I'm sure the question has arisen in theory more than once in performance rehearsals of Swan Lake or The Nutcracker.)
Seriously, the questions that we sometimes diminish as superfluous or just silly because of their abstract nature are what underpin our basic doctrines and beliefs. For example, a child's curious agnosticism may cause him to ask, "If God can do anything, can He make a rock so big He can't move it?" The average reply is a snort, but really, the question is making a specific point of God's omnipotence and exposes the ultimate inadequacy of logic when explaining the concept of God.
So, the nonexistence of objectivity I proposed naturally creates a follow-up question.
If no one can be truly objective, how can we ever be sure of finding the truth? If nobody can weigh the question without any preexisting bias, doesn't it become impossible to establish anything as the absolute truth?
You must acknowledge the beginning bias, which in turn acknowledges the precondition of instinct. From whence came your desire to believe in an Almighty or your desire to disbelieve in Him? I'm not talking about upbringing, not talking about environment. As a child, when you were first presented with an idea or statement concerning the nature of the spiritual or the material, you were predisposed, however slightly, to choose one view or the other. If you insist on the impossibility of the child totally uninfluenced by upbringing or environment, consider a hypothetical child brought up in a vacuum, say a round room, with no human interaction, sustenance delivered by automation. You would have to contend that this child, deprived of any interaction with any means of shaping his views, would be a blank slate upon reaching adulthood, and have no preferences or inclinations. (Assuming you would not propose something so ridiculous, let's move on.)
If you acknowledge an inherent predisposition, independent of any influence, you acknowledge something unexplainable. Now, if it was an evolutionary development, let us take it all the way back to the first man, or first life form in possession of reasoning capabilities. Upon what did his or its choice hinge upon? What, for instance, gave it the instinct for survival that dictated the actions of the man or organism? Don't tell me survival is simply inherent. It makes as much sense as saying that the universe has always existed in some form or another; or, that something cannot come from nothing. That statement is a monstrous inconsistency for the atheist or the theist. It protests both arguments and there is no third choice, so it is an illogical statement.
So, to sum it up, if you can bring yourself to acknowledge an intangible, truly acknowledge it and accepts its implications, you then have a point of reference and everything else can then be mapped and established.
Frank Peretti gives an excellent example in a speech in which he uses a chair for a point of reference. He asks us to imagine that we are in a round room, no corners, and completely dark. We have no concept of location or distance; completely lost. But, in our stumbling and groping, we come upon this chair. The world settles into place. We now have a point of reference, and everything makes sense.
As I said before, atheistic nihilism doesn't lend itself to sanity. Even computers have logic to operate on. To disavow any absolutes sets us adrift in the round room, and there is no chair to comfort us.
(Again, notice the inconsistency of our vocal atheists. They all protest the existence of absolutes but yet make statements that subscribe to a moral code, however oblique.)
Book Review: Peace for Today
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