Re: all or nothing at all, part 2



In a message dated 03/11/2004 12:49:47 GMT Standard Time,
michael@xxxxxxxxxxxxxxxxxxxxxx writes:

One way to not answer the question why is there anything at all rather than
nothing? is to simply not ask it and instead re-issue the problem in another
way, e.g., by claiming that beings have to be, that something must or has to
be (because nothing can not be and anyway because something always has
been).

Jud:
You don't need to question the statement and call for evidence to support
the claim:

"something must or has to be (because nothing can not be, and anyway because
something always has
been)

- for the answer to that question is all around you.

If there was no physical *requirement* for something to *exist* - then
things wouldn't *exist,* and there would be/not be the non-existent abstraction
which humans refer to as *nothing.* But there cannot *Be* nothing - so there
must *Be* something.

We must remind ourselves that the anthropocentric notions of *must* and
*has* and *cannot* and in particularly *why* are irrelevant to nature.
Objects/forcefields simply exist in the differing ways that they exist. When they
cease to exist in one way - they exist in another way - but the *other* way is
always the way that they presently exist. There are no ontological interstices
or *pauses* in the process of *becoming.*


Michael:
Whence this claim, this imperative (something has to be)? Whence this
knowledge of all time (something always has been)?

Jud:
It came from good old-fashioned common-sense. If *nothing* cannot exist or
*not exist*
then *something* must exist and cannot not exist. If an object exists in the
way that exists, then it cannot not exist in the way that it exists.
If we extend this principle to the whole cosmos, then that which is the
cosmos exists in the everchanging way it exists as the everchanging cosmos and
cannot not exist in the everchanging way it exists as the everchanging
cosmos, therefore the everchanging cosmos cannot not exist rather than not exist
as the everchanging cosmos..

Michael:

A question has been thereby diverted into a god-like claims of the
imperativeness and eternal
nature of beings (alwaysness).

Jud:
There was never a *question* to *divert* Questions such as that are
meaningless, and do not qualify as questions.

Michael:
But now the question becomes, if anything,
more urgent, more necessary, given the theological diversion. So, why are
there beings rather than nothing at all? Be-ing shows its self in certain
'oppositions' (to 'becoming', to 'thinking', to 'appearance', etc) but
nowhere, noway, more violently than to sheer nothing, non-be-ing. In saying
"be-ing" we also necessarily say "non-be-ing", nothing belongs with be-ing,
it's in the hyp-hen of be-ing... Why oh why is anything?


Jud:
*Being* doesn't and cannot *show itself* because (A) it is not actual (B)
Humans perceive objects - inanimate objects do not *make an effort* to be
perceived. It is this cognitive confusion that lies at the very heart of
transcendentalism.
I have come to the conclusion that some people lack the ability to
comprehend these physical facts.
I have a feeling it might be genetical in nature and origin.
The trouble lies in the inability to grasp that existential presence is NOT
A STATE.
There is no state of simply *existing,* there are only states of *EXISTING
IN CERTAIN WAYS.* [existential modalities.]
THOSE CERTAIN WAYS [modes and states] correspond to the way that an object
exists in the way it exists.
Unless your mind is capable of grasping this fact, that *resistance* doesn't
exist - but only *that which resists exists,* you will be forever trapped
in the oleaginous coils of transcendentalism, with its payload of uncertainty
- angst - and all the rest of the horrors which such a barbaric mode of
thinking visits upon our world.






Regards,

Jud

Personal Website:
_http://evans-experientialism.freewebspace.com/index.htm_
(http://evans-experientialism.freewebspace.com/index.htm)
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