vatrogasac wrote:
....ispade da je religiozno društvo samo ono siromašno u jadu i bijedi.....!?....
sigurno ne. pogledajmo usa. ali mi se oni cine vise izuzetak, ne pravilo. ljudi definitivno trebaju neki sustav vrijednosti, zivotnu filozofiju, neki okvir orijentacije koji ce im dati smisao, cilj, nadu... znanost sama od sebe to ne daje. ljudi to najcesce ne razumije, pa se razocaraju.
danas se dogadja u zapadnim zemljama da ljudi postaju religiozniji unatoc svemu materijalnom koje dobar dio svijeta nema. dobro je dzizus rekao: ne zivi covjek samo o kruhu

ali to je kriza vrijednosti. kapitalisticki ekonomski ekonomije gleda svoje ciljeve, a ljudi ostaju prazni, usamljeni... izlaz traze u krscanstvu, islamu, danas vrlo popularnim istocnjackim religijama... sve dok pojedinac ne bude u mogucnosti naci svoju istinu, svoju zivotnu filozofiju, svoj okvir orijentacije(a to sve otezavaju situacije poput ratova, siromastva, gladi, neobrazovanosti...), organizirane religije ce nuditi svoje sustave, svoje "lijekove" da olaksaju patnju...
.....dodaju se promišljanja petorice ljudi koja baš i nemaju direktne veze sa religijom....izuzev Daniel Denetta i Richard Dawkinsa koji naglas razmišljaju i pretpostavljaju.....čudo nisu stavili i Richard C. Lewontina isto sa Harvarda....radi jačeg efekta,a i uklapa se...... "Mi imamo jednu materijalističku vjeru, koja je a priori vjera. Ono što nas
primorava da na svijet donosimo materijalistička objašnjenja nisu naučne
metode ni principi. Naprotiv, zbog naše apriorne privrženosti materijalizmu
mi montiramo istraživačke pojmove i principe koji će iznijeti neko
materijalističko objašnjenje. A i s obzirom da je materijalizam apsolutan,
mi ne mozemo dozvoliti pojavljivanje nekih stavova koji upućuju na
religiju."
Richard Lewontin, "The Demon-Haunted World", The New York Review of Books, January 9, 1997, p. 28
....sve u svemu...do sada jedna od najjadnijih ateističkih teorija....
taj citati je misquoted(sa harunove stranice), evo ti cijeli:
"With great perception, Sagan sees that there is an impediment to the popular credibility of scientific claims about the world, an impediment that is almost invisible to most scientists. Many of the most fundamental claims of science are against common sense and seem absurd on their face. Do physicists really expect me to accept without serious qualms that the pungent cheese that I had for lunch is really made up of klix, tasteless, odorless, colorless packets of energy with nothing but empty space between them? Astronomers tell us without apparent embarrassment that they can see stellar events that occurred millions of years ago, whereas we all know that we see things as they happen. When, at the time of the moon landing, a woman in rural Texas was interviewed about the event, she very sensibly refused to believe that the television pictures she had seen had come all the way from the moon, on the grounds that with her antenna she couldn't even get Dallas. What seems absurd depends on one's prejudice. Carl Sagan accepts, as I do, the duality of light, which is at the same time wave and particle, but he thinks that the consubstantiality of Father, Son, and Holy Ghost puts the mystery of the Holy Trinity "in deep trouble." Two's company, but three's a crowd.
Our willingness to accept scientific claims that are against common sense is the key to an understanding of the real struggle between science and the supernatural. We take the side of science in spite of the patent absurdity of some of its constructs, in spite of its failure to fulfill many of its extravagant promises of health and life, in spite of the tolerance of the scientific community for unsubstantiated just-so stories, because we have a prior commitment, a commitment to materialism. It is not that the methods and institutions of science somehow compel us to accept a material explanation of the phenomenal world, but, on the contrary, that we are forced by our a priori adherence to material causes to create an apparatus of investigation and a set of concepts that produce material explanations, no matter how counter-intuitive, no matter how mystifying to the uninitiated. Moreover, that materialism is absolute, for we cannot allow a Divine Foot in the door. The eminent Kant scholar Lewis Beck used to say that anyone who could believe in God could believe in anything. To appeal to an omnipotent deity is to allow that at any moment the regularities of nature may be ruptured, that miracles may happen."
materijalizam je filozofije, ne znanstvena teorija. bio ti platonist, materijalist, pozitivist, ako je teroija valjana, opstat ce. ako nije, eksperimenti, dokazi, bolje teorije nadomjestit ce staru. sve ove furke kreacionista, od haruna do onih likova u americi svode se na ovo: teorija evolucije je materijalizam, darwin kriv za sva sranja koja se dogadjaju, od komunizma, hitlera do danasnjeg terorizma. bog je sve stvorio, oni lazu, bezboznici, govore nam da smo majmuni... bla bla...
da nije zalosno, nasmijao bih se...