How does one answer Schopenhauer’s critique of the cosmological argument ?
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How does one answer Schopenhauer’s critique of the cosmological argument ?
Classical theists make the argument for God from the contingent to the absolute, or from the conditioned to the unconditioned, like Aquinas’s 3rd way.
A devotee of Schopenhauer, I imagine, would make 3 points.
1) You cannot apply our notions of causality beyond physical reality.
2) We only know our experience inside time and space, so how could we know this “God” beyond everything we know ?
3) We cannot know the noumena behind phenomena.
How might one respond ? As a platonist, or theist ?
A devotee of Schopenhauer, I imagine, would make 3 points.
1) You cannot apply our notions of causality beyond physical reality.
2) We only know our experience inside time and space, so how could we know this “God” beyond everything we know ?
3) We cannot know the noumena behind phenomena.
How might one respond ? As a platonist, or theist ?
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Re: How does one answer Schopenhauer’s critique of the cosmological argument ?
I think we can add further to these (ad infinitum):spiltteeth wrote: ↑Fri Jun 07, 2019 6:19 pm Classical theists make the argument for God from the contingent to the absolute, or from the conditioned to the unconditioned, like Aquinas’s 3rd way.
A devotee of Schopenhauer, I imagine, would make 3 points.
1) You cannot apply our notions of causality beyond physical reality.
2) We only know our experience inside time and space, so how could we know this “God” beyond everything we know ?
3) We cannot know the noumena behind phenomena.
How might one respond ? As a platonist, or theist ?
1 & 2) If we "only know our experience inside time and space," then how can we know that we "cannot apply our notions of causality beyond physical reality?" Do we even know that there is a "beyond" physical reality or that it is somehow different from whatever expectations we may have?
3) Can we possibly even know there are noumena?
Although, I think these points largely reinforce agnosticism more so than either theism or atheism.
Re: How does one answer Schopenhauer’s critique of the cosmological argument ?
spiltteeth wrote: ↑Fri Jun 07, 2019 6:19 pm Classical theists make the argument for God from the contingent to the absolute, or from the conditioned to the unconditioned, like Aquinas’s 3rd way.
A devotee of Schopenhauer, I imagine, would make 3 points.
1) You cannot apply our notions of causality beyond physical reality.
20th century science has already been forced to accomplish that at least to some degree though speculation still abounds.
2) We only know our experience inside time and space, so how could we know this “God” beyond everything we know ?
God is not a factor in anything we know or can know and therefore of no consequence. It's an insertion which no-longer has any reason to be there. Schopenhauer I believe would have agreed.
3) We cannot know the noumena behind phenomena.
That depends on how one understands or describes noumena. There may be levels to it that can be understood. Noumena does not default to just one type of impenetrable or cabalistic definition.
How might one respond ? As a platonist, or theist ?
Neither! As Gary pointed out it would be better understood as agnostic
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Re: How does one answer Schopenhauer’s critique of the cosmological argument ?
A photon is a noumenon.
Light is a phenomenon.
Photons cause light.
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Re: How does one answer Schopenhauer’s critique of the cosmological argument ?
But a noumenon is supposed to be an unknowable "thing in itself" (as it is independent of our senses), if we know of photons and most of their properties, then is it unknowable anymore?Univalence wrote: ↑Sun Jun 09, 2019 10:48 amA photon is a noumenon.
Light is a phenomenon.
Photons cause light.
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Re: How does one answer Schopenhauer’s critique of the cosmological argument ?
You don't know what a photon is "in and of itself". All you know is how photons behave.Gary Childress wrote: ↑Sun Jun 09, 2019 1:18 pm But a noumenon is supposed to be an unknowable "thing in itself" (as it is independent of our senses), if we know of photons and most of their properties, then is it unknowable anymore?
You can tell me that photons cause light. What you can't tell me is what's "inside" a photon.
This is the distinction between a white box and a black box.
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Re: How does one answer Schopenhauer’s critique of the cosmological argument ?
Does it matter what is "inside" a photon? For all intents and purposes, there could be nothing inside a photon. A noumenon is something completely removed from the senses and therefore beyond our comprehension. I don't think Kant would say that a photon is a noumenon. I think he would say a photon would be a phenomenon of light.Univalence wrote: ↑Sun Jun 09, 2019 1:19 pmYou don't know what a photon is "in and of itself". All you know is how photons behave.Gary Childress wrote: ↑Sun Jun 09, 2019 1:18 pm But a noumenon is supposed to be an unknowable "thing in itself" (as it is independent of our senses), if we know of photons and most of their properties, then is it unknowable anymore?
You can tell me that photons cause light. What you can't tell me is what's "inside" a photon.
This is the distinction between a white box and a black box.
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Re: How does one answer Schopenhauer’s critique of the cosmological argument ?
If you want to know "the thing in itself" - it matters.
Sure. But then you have to explain how nothing causes something. Photon causes light.Gary Childress wrote: ↑Sun Jun 09, 2019 1:39 pm For all intents and purposes, there could be nothing inside a photon.
Exactly. Photons are removed from your senses. That which you sense is called light.Gary Childress wrote: ↑Sun Jun 09, 2019 1:39 pm A noumenon is something completely removed from the senses and therefore beyond our comprehension.
It's just a variation of the metaphysician's favourite question: Does darkness exist, or is it just the absence of light?
Dualism everywhere.
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Re: How does one answer Schopenhauer’s critique of the cosmological argument ?
But I "sense" photons too. Machines that detect photons are an extension of the senses. For noumenon, I think Kant has the notion of something that is completely outside of the senses. Therefore I don't think he would count photons as part of noumena.Univalence wrote: ↑Sun Jun 09, 2019 2:00 pmIf you want to know "the thing in itself" - it matters.
Sure. But then you have to explain how nothing causes something. Photon causes light.Gary Childress wrote: ↑Sun Jun 09, 2019 1:39 pm For all intents and purposes, there could be nothing inside a photon.
Exactly. Photons are removed from your senses. That which you sense is called light.Gary Childress wrote: ↑Sun Jun 09, 2019 1:39 pm A noumenon is something completely removed from the senses and therefore beyond our comprehension.
It's just a variation of the metaphysician's favourite question: Does darkness exist, or is it just the absence of light?
Dualism everywhere.
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Re: How does one answer Schopenhauer’s critique of the cosmological argument ?
No machine senses photons. All machines sense the consequences of photons interacting with the machine.Gary Childress wrote: ↑Sun Jun 09, 2019 2:17 pm But I "sense" photons too. Machines that detect photons are an extension of the senses.
I think you misunderstand Kant. How would you ever come to know of something which is outside of your senses so that you could talk about it?Gary Childress wrote: ↑Sun Jun 09, 2019 2:17 pm For noumenon, I think Kant has the notion of something that is completely outside of the senses
How did the knowledge of something extra-sensory appear in your mind?
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Re: How does one answer Schopenhauer’s critique of the cosmological argument ?
I think Kant would say they were from the "categories of the understanding" by which we organize experience. Kant believed there were things which our minds brought to experience (which may or may not correlate with the things-in-themselves) which were not in the experiences themselves. A "photon" may simply be part of our mental construct (based on our innate framework--the categories) of what it is that lies behind light. The "noumenon", the thing in itself, or light as it is in itself, is unknowable except through the categories which we use to organize our perception of it.Univalence wrote: ↑Sun Jun 09, 2019 2:21 pm
How did the knowledge of something extra-sensory appear in your mind?
I mean, sure, I could be wrong. It's been a long time since I studied Kant. But I wouldn't think he'd say a photon is a noumenon of light or else he'd be contradicting his own belief that a noumenon is unknowable. I would think he'd say a photon is a mental construct based on what our senses perceive when we look into a machine which detects "photons".
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Re: How does one answer Schopenhauer’s critique of the cosmological argument ?
Then perhaps we should avoid categorizing our "undedrstanding" least we fall for category errors?Gary Childress wrote: ↑Sun Jun 09, 2019 2:51 pm I think Kant would say they were from the "categories of the understanding" by which we organize experience.
It could just be me. I don't see any categories out in the world, so they seem like mental constructs.
All philosophers contradict themselves. So what?Gary Childress wrote: ↑Sun Jun 09, 2019 2:51 pm I mean, sure, I could be wrong. It's been a long time since I studied Kant. But I wouldn't think he'd say a photon is a noumenon of light or else he'd be contradicting his own belief that there was such a thing as a noumenon and that it is unknowable.
And what do you call that which the machine detects? Phenomenon or noumenon?Gary Childress wrote: ↑Sun Jun 09, 2019 2:51 pm I would think he'd say a photon is a mental construct based on what our senses perceive when we look into a machine which detects "photons".
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Re: How does one answer Schopenhauer’s critique of the cosmological argument ?
That's exaclty what Kant would say. The cattegories aren't "out there in the world". They are what our minds use to organize experience but are not found in our experience.Univalence wrote: ↑Sun Jun 09, 2019 2:57 pmThen perhaps we should avoid categorizing our "undedrstanding" least we fall for category errors?Gary Childress wrote: ↑Sun Jun 09, 2019 2:51 pm I think Kant would say they were from the "categories of the understanding" by which we organize experience.
It could just be me. I don't see any categories out in the world, so they seem like mental constructs.
Phenomenon.And what do you call that which the machine detects? Phenomenon or noumenon?
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Re: How does one answer Schopenhauer’s critique of the cosmological argument ?
Then your conception of "noumenon" is the same as saying "empirically inconsequential". Inert. Undetectable.
And so it begs the question again: How would you detect any such thing, and if you can't how would you ever come to identify it, or talk about it?
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Re: How does one answer Schopenhauer’s critique of the cosmological argument ?
That is a criticism which has been leveled against Kant. So you may be right.Univalence wrote: ↑Sun Jun 09, 2019 3:03 pmThen your conception of "noumenon" is the same as saying "empirically inconsequential".