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The argument from consciousness is an argument for the existence of God that claims characteristics of human consciousness (such as qualia) cannot be explained by the physical mechanisms of the human body and brain, therefore asserting that there must be non-physical aspects to human consciousness.
394 God's freedom. 396 Leibniz on laws of nature. 399 God is not a system, but a life; finite life in man. 402 God brought forward order from chaos. 403 History is incomprehensible without a concept of a humanly suffering God. 406 Primal ground (Ungrund) is before all antitheses; groundlessness self-divides. 409 Evil is a parody.
There can be different types of spiritual self because it is determined on one's life and experiences. Another definition of spiritual identity is "a persistent sense of self that addresses ultimate questions about the nature, purpose, and meaning of life, resulting in behaviors that are consonant with the individual’s core values."
The argument from consciousness is an argument for the existence of God that claims characteristics of human consciousness (such as qualia) cannot be explained by the physical mechanisms of the human body and brain, therefore asserting that there must be non-physical aspects to human consciousness.
He says: "God is Life, he is the essence of Life, or, if we prefer, the essence of Life is God. Saying this we already know what is God the father the almighty, creator of heaven and earth, we know it not by the effect of a learning or of some knowledge, we don’t know it by the thought, on the background of the truth of the world; we know it ...
Julian Jaynes, primarily in his book The Origin of Consciousness in the Breakdown of the Bicameral Mind, proposed that religion (and some other psychological phenomena such as hypnosis and schizophrenia) is a remnant of a relatively recent time in human development, prior to the advent of consciousness. Jaynes hypothesized that hallucinated ...
For example, one should not say that God is wise, but can say that God is not ignorant (i.e. in some way God has some properties of knowledge). Christian theologian Alister McGrath writes that one has to understand a "personal god" as an analogy. "To say that God is like a person is to affirm the divine ability and willingness to relate to others.
[12] The Chinese concept of Ren, indicates that conscience, along with social etiquette and correct relationships, assist humans to follow The Way a mode of life reflecting the implicit human capacity for goodness and harmony. [13] Marcus Aurelius bronze fragment, Louvre, Paris: "To move from one unselfish action to another with God in mind ...