The Metaphysics and Science of Mormonism
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Eternal life is real.
Mormonism and The Metaphysics of Eternal Life
Anyway, that is the essence of it to me. I like the metaphysics of Eros, but I love the metaphysics of of Eternal Life. Eros is like one half of the coin, like Yin all by itself. Together they make a great metaphysics. Mormonism provides a whole vocabulary to make Eternal Life real and to let you know whether you are getting there. One of the interesting things that Stein talks about and Mormonism too! We try on an idea see if it really holds water. But after years of dismissing this kind of thing as wishful thinking, I believe I am starting to understand what it means.
Okay, back to eternal life. You may or may not be familiar with the idea of mathematical induction. Induction is one of the ways we grasp eternity. If we can figure out how something works now, and then we figure out how it evolves, we know it forever. So I take an inductive approach to Eternal Life. What is the best way for a human being to live i.
Once I figure that out, how do I propagate that to the next generation i. Then the analytical part of me takes over. I think the good life consists of having a few things financial security, emotional security, and status not to mention having a sense of purpose. Do I have enough wealth to provide my family with financial security? Do I have the right kind of relationships to provide me and my family with emotional security?
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Do I have a community within which I can develop status? Is my community sufficiently like-minded to pass this culture on to subsequent generations? This is my my Eternal Life — where my metaphysics meets the road. Become a member.
Sign in. I really want to talk about Duns Scotus , as I think he offers some more complexities to things. That is in his formal difference. There we have the difference between generals and particulars with the formal difference being fairly close to the participium.
Obviously there are some key differences. What I wanted to add was the for Scotus the Being of all things is the participation in the things of God. Each being participates in higher genus with a lower. Thus Being is for Scotus a kind of differance. One should also note as important that while there is but one Being, there are five modes of Being and non-Being.
I think several of them are very important when considering transcendence. Obviously none of this is a criticism of your point. I had it in my mind that Duns Scotus had the five fold modes of Being. I did a quick google to look it up, found the SEP and linked it in. My bad. Ignore than second post.
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I do know Duns Scotus accepts multiple modes of being. My mind is too frazzled right now to list them though. Neither is it predicated equivocally, for something is said to be predicated equivocally when those things of which it is predicated are not attributed to one another. For when they are attributed, then it is predicated analogically. We read that the foundational basis for our existence — intelligence — was not created and neither can be.
This is the first layer, but we know very little about it. Where we self-aware at this point? Free agents?
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Second, God added upon this foundation and gave us spirit form. I think most of us assume that this is where we derive most of our identity. We do know that we were both free-agents and self-aware at this point. The third layer added upon our existence was the physical creation which we also assume God to be directly responsible for. It is an open question as to whether these three layers of identity apply to non-human components of the universe. Specifically, the first layer.
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LDS scripture is clear enough that all things were created spiritually before physically: animals, plants, rocks, the earth itself which has a rather unique identity of its own in LDS scripture. So that accounts for layers 2 and 3. We might assume that this inequality derived from an unequal state as intelligences. The only other option is that God deliberately created our spirits unequally. I prefer the first explanation. Assuming that our spiritual inequalities derive from inequality as intelligences, is it a huge stretch to extend that inequality of intelligence all the way down to single-celled organisms and beyond?
But it seemed relevant. He had two main modes which I mentioned. Not sure where I got the 5 fold idea. It probably was thinking of Eriugena in my muddled mind. I should have known better than to try to blog about this. It is far too interesting. I do have a professional paper to get written.
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Jack 6 : I think there is quite a bit to the idea that, sealed to one another, we become more than we are as individuals. Nevertheless, I think a number of Mormons are quite willing to take the position you describe: value, meaning, morality, etc. But to embrace that position is not to answer the question of how we think about metaphysics and transcendence: how does value, meaning, and morality emerge or arise and what is its metaphysical status? Travis Anderson 8 : Thanks for the note about Heidegger and relation. Kingsley 10, 11 : No need for apologies. Sometimes on a thread like this a little humor is exactly what we need.
That will keep us from having to deal with these issues in a careful and thoughtful way. Nevertheless, I think that the basic point remains the same: the univocity of being drives us toward the kind of understanding of the world that we find in materialism or other monisms. For a discussion of this to which I am very sympathetic, see the relevant chapter in Catherine Pickstock, After Writing. It is a question about how many kinds of basic substance stuff, thing there are.
If there is more than one, how are they related? By some third thing?