She is quoted as saying: "Nothing in life is to be feared, it is only to be understood. Now is the time to understand more, so that we may fear less. I cannot imagine a God who rewards and punishes the objects of his creation, or who has a will of the kind we experience in ourselves. I am satisfied with the mystery of life's eternity and with the awareness of — and glimpse into — the marvelous construction of the existing world together with the steadfast determination to comprehend a portion, be it ever so tiny, of the reason that manifests itself in nature.
This is the basics of cosmic religiosity, and it appears to me that the most important function of art and science is to awaken this feeling among the receptive and keep it alive. In letters to her father, Franklin made it clear that she seriously doubted the existence of an all powerful creator, or life after death.
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When her father accused her of making science her religion, Franklin told him that she had a different definition of faith: "In my view, all that is necessary for faith is the belief that by doing our best we shall come nearer to success and that success in our aims the improvement of the lot of mankind, present and future is worth attaining. Anyone able to believe in all that religion implies obviously must have such faith, but I maintain that faith in this world is perfectly possible without faith in another world I see no reason to believe that a creator of protoplasm or primeval matter, if such there be, has any reason to be interested in our insignificant race in a tiny corner of the universe, and still less in us, as still more insignificant individuals.
Nevertheless, he thought that the likelihood of that happening was very small. Instead, Sagan talked about " spirituality " as something that happens within the realm of material world, when humans encounter nature and are filled with awe. When we recognize our place in an immensity of light years and in the passage of ages, when we grasp the intricacy, beauty and subtlety of life, then that soaring feeling, that sense of elation and humility combined, is surely spiritual.
Hawkings doesn't believe in a heaven or an afterlife and says that the miracles of religion "aren't compatible" with science. While many Hindus consider astrology to be an important Vedic science and schedule life events around the movements of the stars, Ramakrishnan has spoken out against this practice in the past. He believes astrology evolved from humans' desire to search for "patterns, generalize and believe. There is no reason for time of birth to influence events years later.
The predictions made are either obvious or shown to be random A culture based on superstitions will do worse than one based on scientific knowledge and rational thoughts. Neil deGrasse Tyson is an astrophysicist and a popular television science expert. Still, he told Big Think that while he's often "claimed by atheists," he's actually more of an agnostic. Get over it. Or better yet, celebrate it.
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After all, what nobler thought can one cherish than that the universe lives within us all? Bloomberg via Getty Images. The God of the Bible is also the God of the genome. God can be found in the cathedral or in the laboratory. By investigating God's majestic and awesome creation, science can actually be a means of worship. Help us tell more of the stories that matter from voices that too often remain unheard. Join HuffPost Plus. Carol Kuruvilla. Suggest a correction. Real Life. Real News. Real Voices.
Let us know what you'd like to see as a HuffPost Member. Canada U. US News. World News. Social Justice. Donald Trump. All modern natural science and, in the first place theoretical physics, cosmology and biology, while avoiding openly doing so, nevertheless indeed certainly testify about terminating the "line of Democritus" and resurrecting the vivid and fruitful "line of Plato" which leads to the reciprocally balanced Unified scientific and theistic picture of the World.
The objectively existing world is not exhausted by the world of empirical material reality the world of things, perceived by our sense organs. Beside the world of material reality, there exists some other reality, with another form of existence, which lies outside the realm of existence of the material world-that is, the World of higher reality. It does truly exist, for we observe its real manifestations in the world of material reality, in particular, in the form of natural scientific laws and numerous programs.
The objects of the world of material reality on the one hand are the natural material objects -the things of inorganic nature, plants, and animals, and on the other hand are man himself, which is considered as a complicatedly organized material system. The objects of the World of higher reality are, in particular, the eidoses and programs -the various ideal substances which have a different form of existence from material objects. The most important peculiarity of the world of material reality is that all material objects have two important characteristics:.
Under "structure" we assume what, been the carrier of idea of necessity , common significance and regularity , compose the essence of every law. The "metamorphy", in contrast to structure, is a carrier of all accidental, unique, individual -that is, of all which in principle does not submit to any law and cannot be squeezed into its strict frames. The observable physical world-the world of material reality in which we live, is a secondary , derivative world; to say graphically it is the "shadow" as Plato said of the World of higher reality which exists objectively and independently to our consciousness.
Matter is not the basis of all things and phenomena in the world; rather, matter is secondary. Because of metamorphy, each material object is a misty form of an existing ideal prototype-eidos from the World of higher reality. The relationships between objectively existing eidoses are set up by certain physical structures which express the essence of objective physical law. Each material system is an embodiment of some ideal program created by some creator-by man or by God the Creator of all Existence, Demiurge, Highest Reason.
Each program has its own purpose or goal ; there are no programs without purpose, they have a quite definite purpose ; there are no programs without purpose; and there is an author of the program- its creator. The World of higher reality is infinite, eternal, and unchanging. There are no such categories as time and space, motion, evolution, birth and death in this world. In contrast to the World of higher reality, the world of material reality is finite -that is, it contains in itself a large but finite number of atoms, and it is finite in time and space.
At the same time as the world of material reality was born out of the Big Bang, in the physical world there appeared the categories characteristic of this world: time and space, motion, evolution, birth and death. The Universe , that is the World, which includes the World of higher reality along with the world of material reality, itself represents an open system. At the foundation of the Universe there exists, externally in relation to it, the all-embracing Origin- transcendent, transrational, inconceivable, superindividual God Absolute Which is accessible through revelation only as mystical knowledge.
Among all ideal structures and programs, which determine the laws of inorganic nature and lie in the foundation of all life, a special position is occupied by the animistic program from animus-the soul , the inclusion of which was the necessary condition for man to appear as an individual having reason, will, the freedom of choice, and the capability for creativity. Both of these worlds exist objectively, independent of the consciousness and feelings of man.
Because material objects are perceived by our sense organs, they are described by natural language.
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To describe ideal and abstract prototypes requires special languages. Even the ancient philosophers understood that this language must be the language of mathematics. In this way, according to suggested concept, the material objects present themselves as only eroded, movable, appearing and disappearing shadows of invisible but in some sense more real prototypes-proto-objects or eidoses illuminated by God's light.
Thus, the physical world in which we live, and which is perceived by our sense organs, is something secondary and derivative from the more fundamental World of higher reality which exists objectively and independently of our consciousness. As Nikolai Kuzanski wrote in his time: "All of our wise and divine teachers came to agree that the visible indeed is the image of the invisible and that it is possible, in this way, to see the Creator in His creation as in a mirror and in resemblance.
In the World of higher reality, for each material object from the world of material reality there are one or several really existing prototypes of this object-the eidoses. But along with eidoses there also exists a certain class of ideal objects- ideals -for which there are no material images. For example, transcendental or complex numbers. The multitude of ideals is also a part of the World of higher reality. Among the prototypes in the World of higher reality ideals and eidoses there exist relationships serving the unity of the whole, as each prototype is connected to all the other ones similar to it, through one and the same fundamental correlation.
Thus it is possible to say that a certain structure is superimposed upon the multitude of ideal prototypes. The presence of structure in the World of abstract prototypes manifests in the material world as fundamental laws which allow experimental verification. That is, the structures which exist eternally among the ideal objects in the World of higher reality are reflected in our world of material reality in the form of approximate "laws of the nature," and are immanent to our world. As there is no strict border between eidoses and ideals eidoses, which allow graphic interpretation, are closely connected with the most abstract mathematical notions, which are not directly interpretable , there is manifest that "inconceivable affectivity of mathematics" which traps the scientist in a tight corner, maintaining a materialistic stand and refusing to recognize the objective existence of mathematical structures.
The laws alone, produced by the structures from the World of higher reality, are clearly not enough for existence of the world of material reality. A multitude of programs, which determine the evolution and behavior of the objects of the material world, is needed. Just as knowing the equations alone does not suffice for the solution of a given task, for which it is also necessary to know the initial conditions, in the same way, generally, along with fundamental laws, there must also exist programs.
A law carries in itself the idea of necessity.
A program, in contrast, conveys the element of freedom. With the same set of laws, there can exist many different programs. Man in his purposeful activity, by depending upon the laws of nature, creates for himself and by himself the specific programs according to which he acts, in order to achieve various goals-building a house, constructing a radio, or designing a computer.
In contrast to the law, it is possible to change or even to destroy the program. In this way, the destruction of the program of mutual coordination of the whole natural environment, which was initially laid by whom, and how? It is obvious that neither laws nor structures nor programs are the material objects. They exist objectively and belong to the World of higher reality. The program is a result of the free creativity of a creator. The creator is either God or man.
In particular, the selection of certain specific values for the cosmological constants is one of the programs for the self-coordination of the whole world of material reality. Another widespread case of a particular program is the setting up of the initial conditions. A program, in contrast to a law, assumes a certain purpose or goal and is created before its realization in the world of material reality.
In this sense any program is of a teleological nature. Considering the transition from inorganic nature to living organisms, we must inevitably complete the laws of nature with corresponding programs.
Here again it is necessary to acknowledge the existence of the Highest creative origin-the Highest Creator-because any program as a matter of fact is the product of a creative act. Recognizing the existence of the most manifold programs in the world, we thereby recognize the existence of God as the Highest Creator. Thus the deepest meaning of the first lines in the Gospel of John becomes clear: "In the beginning there was the Word, and the Word was with God, and the Word was God. The study of the physical laws and Euclidean geometry well-known even from middle school has led me to the discovery of the physical structures on whose language all fundamental physical laws are formulated in the same way.
This circumstance has convinced me of the existence of universal principle or some origin which lies at the foundation of all fundamental physics. On the other hand, Burbaks showed that mathematics likewise presents itself as a united whole , at the foundation of which lie three root mathematical structures :.
It is possible to demonstrate that from the theory of physical structures there emerge as a consequence or as theorems the "axioms" of all global geometries. In this way the existence of a single origin lying at the foundation of the precise sciences physics and mathematics begins to manifest. Thus, I realized that the physical and mathematical structures which lie at the foundation of contemporary science have a common nature and present themselves as a special form of existence which differs from the form of existence of material objects.
The physical and mathematical structures exist objectively, independently to discovering them scientists-to physicist-theorists and mathematicians, and present themselves as examples of the existence of a fundamentally different reality. The question arises: are these physical and mathematical structures the only examples of the manifestation of the new reality which differs fundamentally from material reality? Every living organism ultimately consists of the same atoms and follows the same physical laws which the inorganic material objects follow.
All the difference between living organism and inorganic object is in existence of a quite definite and sensible program which was inserted by whom? Gradually I became convinced that exactly these sensible and purposeful programs, rather than the notorious "natural selection," determine by themselves the principal difference between biology and the precise sciences where mainly physical and mathematical structures reign. I realized that our World is similar to a computer. As it is known, the computer presents itself as a unity of computer hardware and applied software.
Without applied software, even the most perfect computer with the most superb peripheral hardware becomes useless dead "iron. Thus, the World of higher reality as a hierarchical system consists at least of two qualitatively different ideal substances-the structures , which play in the world of material reality the role of laws, and the programs , which provide the unity and coordination of the World as one, and, in particular, the multitudes of programs residing at the foundation of living organisms. Next, the whole rationally conceivable world, the Universe, presents itself as an open system which consists of two parts tightly connected to each other:.
With this we should acknowledge that man, being a part of natural world, is yet separated from it by a truly astronomical distance and by the same astronomical speed of evolution. From purely positivistic notions, man is the most mysterious object of science, which confuses researchers.