Wednesday, October 7, 2009

Philosophy: Brief Thoughts On God-Infinite

Yesterday I came across Baruch De Spinoza, a philosopher. Instead of speaking of this man, I just want to talk about his thoughts on God, and how I've percieved and correlated them to my thoughts on some the philosophical characteristics of God.

These are based off Spinoza's writings on Ethics. (Read in Google Books)

Baruch Spinoza: Ethics: Part 1. Concerning God

  1. By that which is self-caused, I mean that of which the essence involves existence, or that of which the nature is only conceivable as existent.
  2. A thing is called finite after its kind, when it can be limited by another thing of the same nature; for instance, a body is called finite because we always conceive another greater body. So, also, a thought is limited by another thought, but a body is not limited by thought nor, a thought by body.
  3. By substance, I mean that which is in itself, and is conceived through itself; in other words, that of which a conception can be formed independently of any other conception.
  4. By attribute, I mean that which the intellect perceives as constituting the essence of substance.
  5. By mode, I mean the modifications of substance, or that which exists in, and is conceived through, something other than itself.
  6. By God, I mean a being absolutely infinite -- that is, a substance consisting in infinite attributes, of which each expresses eternal and infinite essentiality.
    Explanation-- I say absolutely infinite, not infinite after its kind: for of a thing infinite only after its kind, infinite attributes may be denied; but that which is absolutely infinite, contains in its essence whatever expresses reality, and involves no negation.
  7. That thing is called free, which exists solely by the necessity of its own nature, and of which the action is determined by itself alone. On the other hand, that thing is necessary, or rather constrained, which is determined by something external to itself to a fixed and definite method of existence or action.
  8. By eternity, I mean existence itself, in so far as it is conceived necessarily to follow solely from the definition of that which is eternal.
    Explanation-- Existence of this kind is conceived as an eternal truth, like the essence of a thing, and, therefore, cannot be explained by means of continuance or time, though continuance may be conceived without a beginning or end.
  1. Everything which exists, exists either in itself or in some thing else.
  2. That which cannot be conceived through anything else must be conceived through itself.
  3. From a given definite cause an effect necessarily follows; and, on the other hand, if no definite cause be granted, it is impossible that an effect can follow.
  4. The knowledge of an effect depends on and involves the knowledge of a cause.
  5. Things which have nothing in common cannot be understood, the one by means of the other; the conception of one does not involve the conception of the other.
  6. A true idea must correspond with its ideate or object.
  7. If a thing can be conceived as non-existing, its essence does not involve existence.

My Thoughts:

God is the singularity of which infinity as a concept can only emerge from the idea that a being such as God is the cause for it. It is not possible to subtract infinity of it's own value {∞ - ∞}, which reasons to the causality of a single point to God and is the objective causation of the begining of time; time is also finite from it's beggining which solely depends on man's cognitive aptitude to experience it. Time is the comprehention of man's perception in the duration of movement or change of matter. Matter in itself cannot exist without a singularity of causation; it is reasonable to assume that an infinite being with infinite substance can create things from it's own being into existence.

Spinoza touches on this1 defining that God is "...that which is absolutely infinite, contains in it's essence whatever expresses reality, and involves no negation." We cannot add or take away from matter, nor can we add nor take away from God's glory. We can deny God of glory, however, it negates that everything is in motion from God's glory.

God exists of His own nature and acts in necessity according to His nature. If therefore, it is in God's nature to create, as He created Himself, it is reasonable to suspect that God caused the Earth into existence, so as the Sun and all the other planets. So in this, God had created matter, and thus conceptually time in it's finitude.

One can argue that there is no way to know or justify that God had caused the Earth and all of it into existence. Maybe in the theory of the Big Bang, as to only explain the degree of certainty that the singularity came out of nothing. However, this defies the first law of thermodynamics. The argument, if both parties cannot agree to a causation for the entropy of the universe itself, it is just superfluous banter of percieving minds. (Although the necessity of God as an actual creator of the universe has been explained through the Kalam Cosmological Arguement)

We can only assume in what we think and percieve, that in our own subjective cognitive states, we know that we exist. Inherently we can attribute to the internal causation of our interations with the objective world that causes opportunity for the mind to percieve and know of it's existence. The body is what we percieve to be the subjective tool that we use measure what it is in existence. I begin to wonder why it is that by nature, we are able conceptualize love and attribute it to our being. Also, in that, morality is somehow inherent of us, which is irrelevant to a body purposed primarily just to live.

{These are just some of my thoughts on the finitude of time, and God who created it.}

The following pages are from Google Books:


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