重組

不過,且讓我們再進一步加以檢視.這種說法的假設是,上帝在審判日重新組裝起來的肉體仍然是我的肉體.這樣對嗎?我傾向於認為這是對的.如果上帝把原本構成我的肉體的所有分子收集起來,以正確的排列方式重新組裝,把這個鈣分子放在那個氫子旁邊,又把哪些分子和哪些分子擺在一起.那麼那具重新組裝而成的肉體(當然,上帝一定要以正確的方式把那些分子重新組裝起來;他如果用我的肉體的分子組裝出一部汔車,那顯然就不是我的肉體).

且來舉個類比,讓你對這種情形比較有概念.假設我的錶故障了是我把它拿到鐘錶店修理.為了清潔與修復我的錶,鐘錶店老闆把錶拆開,去除齒輪上的鐵鏽(現在的錶裡面還有齒輪嗎?假設這是一具老舊的壞錶).他清潔了所有的零件,一一擦亮之後再重新組裝起來.一個星期後,我回到鐘錶店問道:'我的錶呢?'他把修好的錶交還給我.就這樣,一切看來都沒有問題.

不過,假設我對鐘錶店老闆說:'等一下,你這傢伙.別想騙我.這不是我的.這個錶所有的零件雖然都和我的錶相同,而且排列方式也完全一樣,但這不是我的錶,'這麼說顯然不對.相反的,我認為在這個例了裡,正確的說法應該是說那個錶的確是我的錶(當然,我的錶被拆開來了一段時間.說不定,我們應該說我的錶在那段時間不存在.所幸它終究還是重新組裝了起來.而既然重新組裝起來,那個錶就還是我的錶).

(摘自耶魯大學最受歡迎的哲學課,令人著迷的生與死    雪萊.卡根)

 

這裏涉及上帝與人的關係,先說上帝,上帝的'思'是獨一無二的,沒有任何一個人曾看過或接獨過上帝的'思'.上帝的'思'是否直接顯現在人的自然人層面上?上帝的'思'或多或少都會有點兒投射在這個世界中, 它以影子般的形態顯現出來.'它'一定是以影子的形態如風般掃過去,一點兒的痕跡都沒有留下;對,上帝的'思'是沒有半點可尋找的痕跡, 可是人活在這風下, 卻在很多地方上活在自然人的範圍裏,即,人有一種跟上帝以'玄妙的弦'聯擊的關係.平常,人都活在不知不覺中,'思'風一下子吹過去,他跟着其風的方向而以為自己就是這風.所以,人不知道自己的風是怎樣的. 人究竟活在怎樣的地方?人,如同魚般.人活在空氣中,卻不曾真正嚐過空氣的真實性;如同,魚,不知道水的真實性.人,應該問一個什麼樣的問題,好讓自己能夠領略存在的真實.那人活着的真實性是怎樣的呢? 人從來都沒有認真想過這深奧的問, 因為,人,被一層不為意識所發現到的虛無所包圍,一個人的意識所能做到的只是活在這個被虛無包圍的所謂唯心論的世界,所以,人,只是看到的世界只有自己, 還是,還有其他人的存?

就好像作者以他的鐘錶為例, 人的團體是怎樣組成?有一些團員過世,又有一些團員透過出生在世上為人而加入了這個人類大家庭,那這個人類團還稱得上是原來那個人的團體嗎?正如,作者的鐘錶被換了一些零件, 還可被稱為一隻鐘錶.

人的'思'又是怎樣一回事呢?人的'思'有跡可尋嗎?人究竟是怎樣生存的呢?從人類的始祖開始, 已經有'思'的痕跡,控制着人的一切生活上的表現,也使人向着智慧的末來超越.智慧的思讓人在歷史中以及歷史上有着獨特之處.只有人類這種生物有歷史的發展,而其他生物從來沒有一種稱得上是思的智慧,也沒有任何思的智慧的表現.唯獨是人,只有人類,才有這種獨特的表現.

'思'這獨特的恩賜真的只有人類才有,為什麼只有人類才有'思'?

在人以及其他生物團體中也有一些'思'的種類出現,至於人類團體方面,舊去新來的現象也是一種'思'的表現,到這裏,'思'已經是涉及人生存本身.生存的數字可能就是'思'的表現, 而且是獨特的表現. 說到這裏'思'也是數字. 隨着數字的沉思,數字的躍動, 宇宙以及它的表象就產生了.所有的一切都是表象,而表象就是由一(宇宙的'思')所稱謂.

存在

什麼是"存在"?

讀者想必還記得, 我在本書一開始就指出, 我們如果還適切思考我能否在死亡之後繼續存活下去的問題, 首先就必須釐清兩件事情. 第一, 我們需要知道: 我是什麼? 我由哪些部分構成? 我只是肉體而已嗎? 或者我是有形肉體與無形靈魂的組合(或者也許只是靈魂? 只不過依附於特定的肉體)? 檢視過這個問題之後, 接下來就要把目光轉向第二個基本問題: 怎麼樣才能夠存活? 像我這樣的東西要怎樣才能夠繼續存在? 當然, 由於本書的探討恁點是死亡,因些也會想要知道:像我這東西要怎樣才能夠在肉體死亡之後繼續存活下去? 所謂人在肉體死亡之後繼續存活下去的想法有可能說得通嗎?

(摘自耶魯大學最受歡迎的哲學課--令人著迷的生與死    雪萊.卡根著)

 

人類真的只有外縠的物質肉體嗎? 物質的肉體所指的必是機械論上的唯物主意. 唯物主意的出發點, 正如其名稱所指, 從物質觀點說明世界是由物質的概念支配為主, 一切都由物質這層面為支配而以唯心主意為主體的靈魂支配論則在唯物主意的大前題下成為不為人所注意的理論. 若果, 人類真的沒有所謂靈魂的話, 那'思'是從哪裏而來? 人除了要在物質上成為人之外, 還要有一個所謂靈魂的以唯物主意為主的層面, , 這才可合拼成為一個稱得上是人的被創造物. 那作者究竟想指引我們往哪方面思考?

作者有點過份認真地要找出究竟人是否真的有靈魂這回事. 他否認一切他天生下來潛意識已告訴他的真相而由一切都是無知開始, 開始質問死亡是否一切的完結.

什麼是人?人有著機械論的身體, 也有著擁有'思'的靈魂. 那從唯物論方面,人若只有物慾的身體, 就會缺掉了'思';我們都知道人都有兩方面的特質:人既有物質上的被授與,也有'思'的被授與, 而神奇的, 這也使作者迷惘的原因:人畢竟擁有完全相反的兩個方面--一方面表面上表現出死亡這個現象;另一方面, 郤表現出永生不滅的被授與現象.就這樣, 暫時到這裏, 已分析出人由兩個極端組成.唯物論上的物質主導的會死的物慾身體是否就正是因為它是受物慾的支配而死亡?死亡,似乎只有因物慾的介入,人因而要面對死亡的威脅,從而人的生命也充滿了為物慾而犠牲,也有為物慾而帶來的不幸.因為物慾,人作出的犠牲數不清.最重要的是物慾是位於人性三角的最下層,是最基本物質化的層面,人從這裏透過滿足物慾層面而有了最基本的物質上的需要,從而有基本能量可以向上尋找上層精神領域中所能給與的能量.唯心論主導的靈魂則不論及物慾身體的需要,它只論及人只著重靈魂的存在和需要.人只存在著靈魂的話,則就沒有了實在的層面,這樣,人便沒有了需要為物慾而生存的意義,從而也沒有了需要工作和生存而努力的動力.那人便處於沒有了生存的理由.

至於作者為什麼總是問人會死的理由, 生物學上的解釋則是人隨著歲月而衰老;唯心的靈魂論永遠倡導永生不死的主張.

兩極的出入正是兩個完全不同的世界.人的構成原來可以是兩個極端的空間.

 

 

Aristotle had his theory all based on humane reason to be manifested as an emaciated entity, affecting the whole western civilization to become a leading culture of the mundane. The Greek Civilization, indeed, had spred much positive influence as civilized humanity based on the philosophical way of thinking to have the crude obsolete form of incivilization wrenched away from our path of enlightenment by Philosophy. Aristotle had his knowledge all based on logical thinking by which Greek Logos agrees to what it includes as its content. The content is a kind of conglomerate of thinking, leading to knowledge, based on the logos which leads to the exclusive outcome of Philosophy, meaning love of wisdom. Wisdom is so vague in conception which means the phenomenal plane manifested as a superficial phenomenon. The spiralling thinking process is never revealed as God have ordained the logos to be under the veil of materialism but logos would have had its selfhood, becoming insidious under certain circumstances.
Logos is an impelling impetus so insidious inside the hinge, connecting the materialistic realm and the ideal realm, so as to be playing the role in controlling the manifestation of the universal apparition, which includes much in the manifestation of varieties of academic and ethics. Logos is an insidious entity which is embedded in the background of phenomenon of the universe. It means everything in the creation that it manifests itself by having been thrown into the void of transcendental temporal, which in turn, to be a kind of law, functioning as the universal. Logos, thus, makes up of itself being transcended and also the uniqueness that is the basic dimensional tensor which plays as the logic of the cosmology, leading to the casualty of human race.
What man spoke of as being himself, is a matter of the manifestation of Logos. Man, with a diversity of race, should have been united into the wholeness of survival but man is differentiated into diversity. This has referred to the disparate cultures. What is constituted as to manifest in the culture, is the entity so called ethics that is the value of estimation.
It arises the interaction between two cultures by the transcendental process by means of recognizing the otherness so as to consolidate the identity of one's own self. Throughout history, there were both positive interaction as cultural contact and negative interaction as wars. These involved the hidden hinge that runs as the function to have the proper incidence thrown into the historical realm to conform with the ever lasting cosmological stream of vitality.

In the Greek mythology, there was a reminiscent epic on how human race, once, so recalcitrant that Zeus had to punish them by depriving fire in order to have their civilization destroyed. Fire seems to be so significant for the lives of humanity that basically, raw food should be possessed by fire so that it will be palatable or contagious disease will spread among the human race as fire is so crucial to ward off any illness caused by hygienic problem. Also, fire means so much on the intelligence which is a matter of the beginning of civilization. As a matter of fact, intelligence closely relates to the outburst of civilization that through transcendence from temporal dimensional dissipation to have all the fullness eroded in order to have the spatial dimensions filled with volition, which allows the wholeness of the universe run under the axiom of law.
In the Greek mythology, the deity who had affinity towards humanity and who had taught humanity to master various masonry in academic, agriculture and technical skill, was Prometheus. Zeus punished the human race by depriving fire from them so that civilization would terminate caused of the intelligence related entity would have kept the human civilizations on and on.
Intelligence, not only a must in the apparition of the civilizations but is also a must of life giving routine in our daily life. Intelligence is regulating the routine life by just differentiating what ought to be right or wrong. A man cannot avoid doing wrong in life. No one can ever escape doing wrong and sometimes, right or wrong has no obvious dissection. It depends on the outcome of the particular matter that people will judge whether the previous action is considered right or wrong. The dissection is a vague concept that is dependent on the subjectivity but to wrench away from the individualism, the otherness seems to be a conservative in the judgment of the universal law.
Prometheus should have been advocated by the whole race of humanity but he was considered to be defying by Zeus. His kindness towards the humanity ought to be praised but he was punished under the axiom of offense against the Olympic. His final consequence was being chained to a stone in the arid valley and he was pecked by two wicked birds on the liver. He had to burden the lasting pain.
So that to be right or to be wrong is dependent on whether the outcome of a matter is to be complied with the affinity of one's fate.
The universe is meant to be without a clear dissection on what is right or wrong. It goes on its uniqueness!