I read a Time article on this subject, and it really wasn't clear what he believes in at all. I couldn't find anything clearly Christian. And apparently no one in South Africa, of all places, believes he isn't a Muslim.
Which led me to do some research into this credible source.
Sunday, September 14, 2008
Tuesday, September 9, 2008
Off air rest of September
It's crunch time on the business side, so it's time to cut back on the blog for a while. At least, we'll see if I have the self discipline to do so.
Monday, September 8, 2008
Sunday, September 7, 2008
McCain up by 3 or 4
We will see if Palin survives her first TV interview. Then, how McCain does in the first debate. Those two successes would be required to sustain this bump.
I think Obama needs to keep painting McCain as Republican establishment. But that alone won't do. He needs to shift the conversation away from Palin by coming up with something radical and substantial, like an economic plan to put American businesses and the dollar back in first place. That would do it, but it wouldn't satisfy the leftist base.
I think Obama needs to keep painting McCain as Republican establishment. But that alone won't do. He needs to shift the conversation away from Palin by coming up with something radical and substantial, like an economic plan to put American businesses and the dollar back in first place. That would do it, but it wouldn't satisfy the leftist base.
Godfather
I became the godfather of a boy for the sixth time today. I think our friends look at all our girls and want to make sure I have my boys.
The stated duty of the godfather is to aid the father in raising the child as a Catholic, a son of Mary. Up until now I've done this just by praying for them. But we live in fat times. I think I need to help these men stretch for more, to give more. They all have it in them.
The stated duty of the godfather is to aid the father in raising the child as a Catholic, a son of Mary. Up until now I've done this just by praying for them. But we live in fat times. I think I need to help these men stretch for more, to give more. They all have it in them.
Saturday, September 6, 2008
Election prognostication
It looks like Obama is slightly ahead in terms of electoral votes and popular vote, since he's ahead in previously red states Colorado and New Mexico, and McCain hasn't pulled over any blue states. Some polls put them even on the popular vote.
But McCain has the momentum. Everyone is talking about Palin.
This is going to be closer than I thought. I originally said McCain would only get five states. That's obviously changed. 16 years ago I also underestimated the governor from Arkansas.
I still say Obama takes it, once Palin comes down to earth.
But McCain has the momentum. Everyone is talking about Palin.
This is going to be closer than I thought. I originally said McCain would only get five states. That's obviously changed. 16 years ago I also underestimated the governor from Arkansas.
I still say Obama takes it, once Palin comes down to earth.
Aquinas on natural proofs of the existence of God
From the Summa Theologica, written in the 13th century. No one has improved on these since. The existence of God can be demonstrated through natural reason, apart from religious texts.
"I answer that, The existence of God can be proved in five ways.
The first and more manifest way is the argument from motion. It is certain, and evident to our senses, that in the world some things are in motion. Now whatever is in motion is put in motion by another, for nothing can be in motion except it is in potentiality to that towards which it is in motion; whereas a thing moves inasmuch as it is in act. For motion is nothing else than the reduction of something from potentiality to actuality. But nothing can be reduced from potentiality to actuality, except by something in a state of actuality. Thus that which is actually hot, as fire, makes wood, which is potentially hot, to be actually hot, and thereby moves and changes it. Now it is not possible that the same thing should be at once in actuality and potentiality in the same respect, but only in different respects. For what is actually hot cannot simultaneously be potentially hot; but it is simultaneously potentially cold. It is therefore impossible that in the same respect and in the same way a thing should be both mover and moved, i.e. that it should move itself. Therefore, whatever is in motion must be put in motion by another. If that by which it is put in motion be itself put in motion, then this also must needs be put in motion by another, and that by another again. But this cannot go on to infinity, because then there would be no first mover, and, consequently, no other mover; seeing that subsequent movers move only inasmuch as they are put in motion by the first mover; as the staff moves only because it is put in motion by the hand. Therefore it is necessary to arrive at a first mover, put in motion by no other; and this everyone understands to be God.
The second way is from the nature of the efficient cause. In the world of sense we find there is an order of efficient causes. There is no case known (neither is it, indeed, possible) in which a thing is found to be the efficient cause of itself; for so it would be prior to itself, which is impossible. Now in efficient causes it is not possible to go on to infinity, because in all efficient causes following in order, the first is the cause of the intermediate cause, and the intermediate is the cause of the ultimate cause, whether the intermediate cause be several, or only one. Now to take away the cause is to take away the effect. Therefore, if there be no first cause among efficient causes, there will be no ultimate, nor any intermediate cause. But if in efficient causes it is possible to go on to infinity, there will be no first efficient cause, neither will there be an ultimate effect, nor any intermediate efficient causes; all of which is plainly false. Therefore it is necessary to admit a first efficient cause, to which everyone gives the name of God.
The third way is taken from possibility and necessity, and runs thus. We find in nature things that are possible to be and not to be, since they are found to be generated, and to corrupt, and consequently, they are possible to be and not to be. But it is impossible for these always to exist, for that which is possible not to be at some time is not. Therefore, if everything is possible not to be, then at one time there could have been nothing in existence. Now if this were true, even now there would be nothing in existence, because that which does not exist only begins to exist by something already existing. Therefore, if at one time nothing was in existence, it would have been impossible for anything to have begun to exist; and thus even now nothing would be in existence — which is absurd. Therefore, not all beings are merely possible, but there must exist something the existence of which is necessary. But every necessary thing either has its necessity caused by another, or not. Now it is impossible to go on to infinity in necessary things which have their necessity caused by another, as has been already proved in regard to efficient causes. Therefore we cannot but postulate the existence of some being having of itself its own necessity, and not receiving it from another, but rather causing in others their necessity. This all men speak of as God.
The fourth way is taken from the gradation to be found in things. Among beings there are some more and some less good, true, noble and the like. But "more" and "less" are predicated of different things, according as they resemble in their different ways something which is the maximum, as a thing is said to be hotter according as it more nearly resembles that which is hottest; so that there is something which is truest, something best, something noblest and, consequently, something which is uttermost being; for those things that are greatest in truth are greatest in being, as it is written in Metaph. ii. Now the maximum in any genus is the cause of all in that genus; as fire, which is the maximum heat, is the cause of all hot things. Therefore there must also be something which is to all beings the cause of their being, goodness, and every other perfection; and this we call God.
The fifth way is taken from the governance of the world. We see that things which lack intelligence, such as natural bodies, act for an end, and this is evident from their acting always, or nearly always, in the same way, so as to obtain the best result. Hence it is plain that not fortuitously, but designedly, do they achieve their end. Now whatever lacks intelligence cannot move towards an end, unless it be directed by some being endowed with knowledge and intelligence; as the arrow is shot to its mark by the archer. Therefore some intelligent being exists by whom all natural things are directed to their end; and this being we call God.
"I answer that, The existence of God can be proved in five ways.
The first and more manifest way is the argument from motion. It is certain, and evident to our senses, that in the world some things are in motion. Now whatever is in motion is put in motion by another, for nothing can be in motion except it is in potentiality to that towards which it is in motion; whereas a thing moves inasmuch as it is in act. For motion is nothing else than the reduction of something from potentiality to actuality. But nothing can be reduced from potentiality to actuality, except by something in a state of actuality. Thus that which is actually hot, as fire, makes wood, which is potentially hot, to be actually hot, and thereby moves and changes it. Now it is not possible that the same thing should be at once in actuality and potentiality in the same respect, but only in different respects. For what is actually hot cannot simultaneously be potentially hot; but it is simultaneously potentially cold. It is therefore impossible that in the same respect and in the same way a thing should be both mover and moved, i.e. that it should move itself. Therefore, whatever is in motion must be put in motion by another. If that by which it is put in motion be itself put in motion, then this also must needs be put in motion by another, and that by another again. But this cannot go on to infinity, because then there would be no first mover, and, consequently, no other mover; seeing that subsequent movers move only inasmuch as they are put in motion by the first mover; as the staff moves only because it is put in motion by the hand. Therefore it is necessary to arrive at a first mover, put in motion by no other; and this everyone understands to be God.
The second way is from the nature of the efficient cause. In the world of sense we find there is an order of efficient causes. There is no case known (neither is it, indeed, possible) in which a thing is found to be the efficient cause of itself; for so it would be prior to itself, which is impossible. Now in efficient causes it is not possible to go on to infinity, because in all efficient causes following in order, the first is the cause of the intermediate cause, and the intermediate is the cause of the ultimate cause, whether the intermediate cause be several, or only one. Now to take away the cause is to take away the effect. Therefore, if there be no first cause among efficient causes, there will be no ultimate, nor any intermediate cause. But if in efficient causes it is possible to go on to infinity, there will be no first efficient cause, neither will there be an ultimate effect, nor any intermediate efficient causes; all of which is plainly false. Therefore it is necessary to admit a first efficient cause, to which everyone gives the name of God.
The third way is taken from possibility and necessity, and runs thus. We find in nature things that are possible to be and not to be, since they are found to be generated, and to corrupt, and consequently, they are possible to be and not to be. But it is impossible for these always to exist, for that which is possible not to be at some time is not. Therefore, if everything is possible not to be, then at one time there could have been nothing in existence. Now if this were true, even now there would be nothing in existence, because that which does not exist only begins to exist by something already existing. Therefore, if at one time nothing was in existence, it would have been impossible for anything to have begun to exist; and thus even now nothing would be in existence — which is absurd. Therefore, not all beings are merely possible, but there must exist something the existence of which is necessary. But every necessary thing either has its necessity caused by another, or not. Now it is impossible to go on to infinity in necessary things which have their necessity caused by another, as has been already proved in regard to efficient causes. Therefore we cannot but postulate the existence of some being having of itself its own necessity, and not receiving it from another, but rather causing in others their necessity. This all men speak of as God.
The fourth way is taken from the gradation to be found in things. Among beings there are some more and some less good, true, noble and the like. But "more" and "less" are predicated of different things, according as they resemble in their different ways something which is the maximum, as a thing is said to be hotter according as it more nearly resembles that which is hottest; so that there is something which is truest, something best, something noblest and, consequently, something which is uttermost being; for those things that are greatest in truth are greatest in being, as it is written in Metaph. ii. Now the maximum in any genus is the cause of all in that genus; as fire, which is the maximum heat, is the cause of all hot things. Therefore there must also be something which is to all beings the cause of their being, goodness, and every other perfection; and this we call God.
The fifth way is taken from the governance of the world. We see that things which lack intelligence, such as natural bodies, act for an end, and this is evident from their acting always, or nearly always, in the same way, so as to obtain the best result. Hence it is plain that not fortuitously, but designedly, do they achieve their end. Now whatever lacks intelligence cannot move towards an end, unless it be directed by some being endowed with knowledge and intelligence; as the arrow is shot to its mark by the archer. Therefore some intelligent being exists by whom all natural things are directed to their end; and this being we call God.
Pascal's Wager
Here are the thoughts of the French soul...
"If I saw no signs of a divinity, I would fix myself in denial. If I saw everywhere the marks of a Creator,
I would repose peacefully in faith. But seeing too much to deny Him, and too little to assure me,
I am in a pitiful state, and I would wish a hundred times that if a God sustains nature
it would reveal Him without ambiguity.
We understand nothing of the works of God unless we take it as a principle
that He wishes to blind some and to enlighten others.
Endeavour then to convince yourself, not by increase of proofs of God, but by the abatement of your passions. You would like to attain faith, and do not know the way; you would like to cure yourself of unbelief, and ask the remedy for it. Learn of those who have been bound like you, and who now stake all their possessions. These are people who know the way which you would follow, and who are cured of an ill of which you would be cured. Follow the way by which they began; by acting as if they believed, bless yourself with holy water, have Masses said, and so on; by a simple and natural process this will make you believe, and will dull you—will quiet your proudly critical intellect...
Now, what harm will befall you in taking this side? You will be faithful, honest, humble, grateful, generous, a sincere friend, truthful. Certainly you will not have those poisonous pleasures, glory and luxury; but will you not have others? I will tell you that you will thereby gain in this life, and that, at each step you take on this road, you will see so great certainty of gain, so much nothingness in what you risk, that you will at last recognize that you have wagered for something certain and infinite, for which you have given nothing."
"If I saw no signs of a divinity, I would fix myself in denial. If I saw everywhere the marks of a Creator,
I would repose peacefully in faith. But seeing too much to deny Him, and too little to assure me,
I am in a pitiful state, and I would wish a hundred times that if a God sustains nature
it would reveal Him without ambiguity.
We understand nothing of the works of God unless we take it as a principle
that He wishes to blind some and to enlighten others.
Endeavour then to convince yourself, not by increase of proofs of God, but by the abatement of your passions. You would like to attain faith, and do not know the way; you would like to cure yourself of unbelief, and ask the remedy for it. Learn of those who have been bound like you, and who now stake all their possessions. These are people who know the way which you would follow, and who are cured of an ill of which you would be cured. Follow the way by which they began; by acting as if they believed, bless yourself with holy water, have Masses said, and so on; by a simple and natural process this will make you believe, and will dull you—will quiet your proudly critical intellect...
Now, what harm will befall you in taking this side? You will be faithful, honest, humble, grateful, generous, a sincere friend, truthful. Certainly you will not have those poisonous pleasures, glory and luxury; but will you not have others? I will tell you that you will thereby gain in this life, and that, at each step you take on this road, you will see so great certainty of gain, so much nothingness in what you risk, that you will at last recognize that you have wagered for something certain and infinite, for which you have given nothing."
Friday, September 5, 2008
Freedom and truth
Is it liberating to be a nihilist, to be free from the constraints of cultural mores and belief systems, free to chart your own course?
Certainly.
That is, to the extent that these belief systems are false.
If God does exist, and his laws define the path to liberation, then straying from that path necessarily leads to delusion, and enslavement to that delusion.
True freedom depends on truth. "The truth shall set you free," as it says on the left wall of the entrance into CIA headquarters.
If God does exist, and he does, then the nihilist lives in a temporary cacoon from which his wings will never spring.
Certainly.
That is, to the extent that these belief systems are false.
If God does exist, and his laws define the path to liberation, then straying from that path necessarily leads to delusion, and enslavement to that delusion.
True freedom depends on truth. "The truth shall set you free," as it says on the left wall of the entrance into CIA headquarters.
If God does exist, and he does, then the nihilist lives in a temporary cacoon from which his wings will never spring.
Thursday, September 4, 2008
Pat Buchanan 1992 RNC speech
My conservative friends look with great fondness on this speech. They wished Palin would have stepped up to the plate like this, but wiser heads prevailed.
Sarah Palin 2008 RNC speech
Her selection was one of the boldest strategic moves I've seen in a Presidential election... and this speech was amazing. My favorite parts were the family shots, the smiling shots at Obama, and the endearing part about how she got starting running for the PTA. It made me want to throw my own hat into the ring.
This is really going to be a fun election. I'm not so down on it anymore.
This is really going to be a fun election. I'm not so down on it anymore.
Barack Obama 2008 DNC
What I like about him is his graciousness. He's also fun to watch. A conservative friend of mine told me last night that he saw this live, and said Obama knocked it out of the park. This is going to be a fun race. Glad it's not Hillary.
Obama at the 2004 DNC
I remember this speech clear as day. I looked at my wife and said, Wow. There's their next man. I did, really.
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