The Unexamined Life Is Not Worth Living | Discuss

The Unexamined Life Is Not Worth Living DiscussThe unexamined give-up the ghostlihood is non worth living (Socrates). The interrogatory performed by those deathowed with a rational element, consists of attaining an end towards which this head directs itself towards. The life of inquiry is that experienced by benignant creations and non beasts since beasts do not desire in a publicner that seeks fulfillment outside of a bodily sense exactly sort of live according to instincts and methods that entirelyow for the preservation of their species. This examination or inquiry becomes with the desire of attaining hu objet dart racey lay out produced by an object or perhaps the object itself although the end in question whitethorn differ, the comp onents that compel one to act in realization of the end are the same action stems from desire which em provides a choice. A choice is a deliberate desire and is followed by a contemplation of the means that would direct the expec t towards its desired end. A comm only when desired end by tout ensemble of mankind is that of knowledge, acquaintance with facts, truths, or principles stemming from an probe. angiotensin-converting enzyme elicits knowledge from a acknowledgment which is discovered through an investigation in which the vestibule for this inquiry as well as that which produces a result becomes the attainment. Science allows for the examination of truths and knowledge under a particular form, whether it be experiential or perhaps in an a priori manner. In philosophy as well as umpteen other areas that involve inquiry and pursuit of much(prenominal) ends, the role of science makes possible the theater of operations of all that exists, beca usage whatever we seek in macrocosm has truth in that it exists. That which does not exist may still be desired and produced solely does not become discernable by scientific methods and exploration. Rather, it occurs as a distortion of a truth that does in fact owe its origination to an efficient ca habit.In ordination to conduct a meaningful and complete inquiry by use of a scientific approach, the sources of truth must not be mis taken for those which may provide some dear for a temporary fulfillment as such(prenominal) misstep results in a deviance from knowledge and renders an individual restless since they butt endnot discern the falsehood guarded in such an object which seeks to mirror the go for of something greater. This new knowledge acquired is pernicious in that it has been attained not through an investigation in repute to a proper science but rather it has occurred under its pretensions. One may readily involve oneself what is the difference between a true scientific endeavor and that which falls under pretensions? Both of these endeavors begin with the same root of aspiration in which one seeks to expand the realm of knowledge which is contained in the mind, but the pretension occurs when one seeks to gain knowle dge in order to gain some sort of judgement or another effect. Although appraisal is a response that is merited after hard labor, ones pride may hinder the actual knowledge that buns be gained from the object. Secondly, one who chasees for the truths scientifically in a arty-crafty manner is not actively engaging in this search but assumes that temper holds the answers and therefore does not compel nature to answer the questions a man of interest would have. Man in this respect chooses to take the answer provided to him. This knowledge gained is superficial and those who speak of it speak without knowledge, they loquaciously speak to the highest degree its content and savvy to understand its form but in fact have not united both for a complete reasonableness.Although all philosophers and other individuals agree that true knowledge exists, many disagree on its nature and how it can be attained. David Hume and many other empiricists believe that the source of any knowledge th at a being may have comes about through his/her experience with objects of innovation. These objects are perceived by human beings who pee ideas after having had these objects impress themselves upon the facilities which make sensory experience and its translation possible. Other thinkers such as Immanuel Kant and holy person Augustine do not make such an emphasis on human experience but rather agree that humans posses forms of understanding with in themselves so that they may be able to acknowledge the populace everything outside of themselves. Experience does in fact relay information to beings about the earthly life but can any other sort of concept lying outside of this realm be cognize? Can it be made kn sustain through the use of human innovations or does it require a wisdom and spiritual intensity that only a select few posses? Mankind has been compelled by his induce physiologic existence as well as that of the physical beingness that exists around him to ask questio ns concerning his own existence and of its cause. In this journey one may not gain certainty, since human beings have not come into direct contact with its efficient cause. Human beings have sought ways to improve engine room and other veridicals so that valuable information about their object in question may be learned which may lead them to finding certainty. by this desire and ability to create and conduct such an investigation, humans have learned to conduct and at times manipulate the laws of nature in order to gain more information about the world they live in.Through nonesuch Augustines Confessions, the reader witnesses his trial against the worldly things that sought to bring him asunder, and his quest for truth and complete knowledge.This quest for knowledge although it began in the physical world, places its end in the heavenly realm, where beau ideal can be found. The source of the knowledge that revere Augustine searches for would report methods of investigation that he has not been familiar with but ensures that his reason is purified and it does not intend to expand it, and would intimidate our reason free from errors (Kant 24). Saint Augustine drew knowledge about himself and the physical world by introspection, tone inward and reflecting about oneself in context with everything else. Although this may be perceived as quite bragging(prenominal) and an overly confident activity from human beings, this is not done in the same manner that Rene Descartes did. Conversely, Saint Augustine came to understand that he is restrict and lacking in the being which is possessed in perfectiveion, understood that he was created by Him and through his decree all things that exist were made possible. In coming to such an understanding of the Necessary Unconditional who is the cause of the existence of all else, he concurted human ignorance and praised the enigmatic nature of divinity. God needed no proof in the manner that humans proved the existen ce of other material things but rather contained in Him a self evident truth that radiates to those who sense with the mind and not the eye which is deceptive and creates illusory images if they are perceived as the origin of knowledge. He who believes in good is move to attribute other forms of existence to such a creator, and Saint Augustine believed that this was as much that human reason unaided by revelation can come to know about the existence of God. Although this may seem as though Saint Augustine has regressed in his possession or amount of items which he has free burning as objects of his knowledge, the education which he has received provided perversions of the love that should be directed towards the Creator rather than things such as rhetoric, arithmetic and such. The love that one has for knowledge is the same thatone has for God since God is the source of truths and all that exists however, pursuing things of the worldly realm is an empty pursuit for the things that exist do not contain him. The love expressed for these transient objects imitates that which is reserved for its expression with God and its limitless impression causes injurious effect to the one who seeks them this love runs rampant without fulfillment and consumes man in an infectious manner leaving man to recover from the malady of misery that follows after. This friendship with the world is deceptive and perversely jealous in that it pr steadyts man from seeing his proper end in relation to his Creator, it seduces the senses until one discovers the impurities contained in the physical world.The manner in which he previously sought to prove the existence of an entity that cannot be expoundd in words, understood by our limited capacity, nor imagined with our senses, was a manner that pulled him further from the source of truth and snuggled to the sources of heretical beliefs and sects which believed greatly in human power of reason. Under Saint Augustines confessional memoir, he abandons all sorts of superficial knowledge in search of pure knowledge which leads one not astray but fills the emptiness experienced when one places confidence in fleeting objects. This kind of intellectual and spiritual labor requires that the mind be prepared in order to find truth, the best way to do such is by way of introspection which contemplates use the rational element which we have been gifted with and not our sense which provide limited understanding. Three life-and-death elements in the study of metaphysics and theology as well have come together in Saint Augustines pursuit, the source of knowledge, the existence of God, and the role of science. These crucial elements provide the best proof possible for the existence of God which cannot be provided through the use of human innovations like technology becausethe material cannot encompass or comprehend the immaterial which exists outside the constrictions of time and space.The best existence comes not from the abil ity to prove him through the use of words, but it requires that one agree with the law of cause and effect and acknowledge that the modes of investigation conducted by man is only befitting to things of the physical world. God does not need to be proven for he is. One must possess faith so that he may come to acknowledge and attribute all that exists to Him. He who is certain and stable does not need to be sterilised by conducting a scientific investigation but rather it is the shaky human existence which needs this security to prove its existence and its purpose. The sciences, which generalise its nature yet again from the Principal Cause, are intended to come to an adequate understanding of the world that surrounds humans and is not to be taken out of that context for such an action is a impose on _or_ oppress of a gift which is worthless if not attributed to its original creator and not to man who withal owes his existence to God. Man participates in this unconditional knowle dge not upon the recognition of the existence of the Supremely Perfect Being, but rather reason requires the aid of God himself which must make an impression upon the individual who engages his mind in this endeavor. The possibility of knowledge about God occurs not in this world but occurs after ones end has been fulfilled in the physical realm and it occurs through the doctrine of the Beatific Vision which is upheld by many devout believers and instructors of the faith. The best proof of the existence of God occurs through an intimate and personal experience and is also found in the words of Saint Augustine in his Confessions. This source of evidence in regards to Gods existence is sexual relation and faces an obstacle to prove itself to those who doubt that the existence of things outside of us can be definitively proven. Although many apprise and admire the zeal and devotion Saintsuch an entity which he referred to as God, it is not a adequate way to prove Gods existence accord ing to thinkers like Kant who believe thatthe required proof must hand over we have experience, and not merely imagination of outer things and this it would seem, cannot be achieved save by proof that even our inner experience.is possible only on the assumption of outer experience(Kant 245).Although Kant in the evaluate of concentrated Reason attempts to save metaphysics from the destructive powers of skeptics like David Hume, he does not find sufficient proof for the existence of God rather through his scientific inquiry, he establishes the proper role of human reason in the phenomena which seeks to extend its boundaries towards the noumena. Things that exist in the noumena are perfect ideas and concepts which are contained in the forms of understanding so that a human being recognizes the concept of things such as duty from within, but God himself and what human beings has pretended to describe the First Cause is not natural to the noumena. Therefore the existence of God per s e is not so much grounded in that he is God but rather in the most perfect concepts and ideas.The existence of God cannot be proven in that manner of introspection according to Kant. Many believers and magistrates in the Christian faith believe that human beings come to know about God, although in a limited sense, through their participation in the eternal laws, which is called the natural law or conscience which is imprinted in them. Through this participation one comes to know about the moral laws and attributes the strict adherence to such laws being sacred of heavenly compensation. This belief also follows the principle of cause and effect but to Kant this is not sufficient and the eventuality of a perfect unconditional on a conditionalundermines the perfection and absolute quality that it possesses. In making such a connection, the existence of a so called God is undermined in that because he is only recognized through the moral law and in order for the existence of God to exi st in a perfect manner it cannot have a dependence on anything else for that it is chief and final needing no additions or supplementation.Like Saint Augustine, Immanuel Kant believed that the content of the experience resulted in erroneous conceptions of certainty. Throughout the Critique of saturated Reason, Kant properly defines which prevail over matters fall under the category of a science, a study that is secure and in by no means pretentious, and examines the nature of knowledge which is comprised of three important components understanding, judgment, and reason. Kants endeavor in the Critique of Pure Reason equaled that of Saint Augustine, he sought to prove that we can have certainty in some aspects but not in others. Although their endeavors were similar in their quest, the conclusions that would be formed about the base of knowledge in respect to that of God, who exists in a supernatural realm, would differ so much so on the basis of the power accredited to reason by b oth of these great thinkers.Certainty can be found in the form of reason itself and not in the content of experience which is subject to changes and therefore fail to be reliable sources. The content of experience belongs to the phenomena whereas the concepts and ideas exist in the noumena. The forms of understanding can be analyzed, which we bring to each and every concept in order to come to certainty which produced by the mind in a logical sense and does not deal with the specific content of all experience. The mind analyzes concepts and ideas which form the basis for experiences. For example, the mind, without reference to experience can think of the law ofcause and effect and then find examples which fit such laws. Since this has been done independent of experience, it is natural for the mind to think that every effect derives its occurrence from a cause which is the effect to yet another cause until one understands that a singular cause is responsible for this linear progressi on. In this respect, this is all that can be known about the First Cause by human beings because of the limitations that human reason comes across. Human beings have been given the power to explore within the phenomena and assert this claim that the noumena does in fact exist but we cannot come closer to understanding in so much that it relates to the necessity of the things that exist in that realm. In this sense, the science which entails the study of God existence in the noumena as he is understood by Christians has yet to become secure because of the methods used, according to what Kant defines as a science in the Critique of Pure Reason. Although many are moved to believe that the Efficient Cause contains all the attributes described in the Bible and in the various monotheistic religions as well, humans are motivated to think of these qualities such as omnipotence, benevolence, and omniscience because they desire to do so. These desires to describe the Supreme Being in terms th at describe the qualities of a human beings personality, character, and such arises from the need or want to identify and comprehend that which has been described as limitless yet fulfilling but both of these thinkers admit that human beings cannot come to such knowledge, either on their own or at all.Works Cited summonKant, Immanuel. Critique of Pure Reason