Spirituality?

Question

The fact we all see the same thing still dosent prove that we are connected in some mysterious ways, isnt it obvious that we see the same cause we all the same? its like we found something more importantily with abstract and obscure image than the objective, explained one. there must be some logical explanation and dismis some metaphysical sense, or do you belive there a metaphysical world?

Answer 1

What do you mean we all see the same thing?

What is it that we see?

Have you ever heard the witness account at a robbery or murder or other violent act? Everyone saw something different. Getting two people to agree on anything is difficult. What are you talking about?

Which metaphysical world?

Do you have to see electricity to believe in it?

Do you have to see the wind? Or is the "logical explanation" that they move on their own?

"Spirituality?" What about it?

Answer 2

The universe is still very much a wilderness with us having only explored and studied this tiny bit. We're still learning about things like the human brain and what parts we use, what parts don't seem to be in use, and wonder about what we could accomplish if we harnassed the power of the rest of the brain. We've identified human cells but can't adequately explain what they all do, what their capablities and limits are. We see stories of people, when stressed, exhibiting super-human strength and a woman being able to lift a car off her husband trapped underneath and can't explain how she did it. Yeah, I believe in metaphysics and that we alll have a lot to learn about the universe and it's energy.

Answer 3

The fact is that we do NOT all see the same.
If you showed a picture to 100 people, and asked them to describe it, you would get 100 different answers.
A friend of mine was a policeman, and he told me that when taking witness statements, it sounded like they were all viewing a different event.

People have different levels of awareness. Some will notice something while others nortice something different, and yet others notice nothing at all.

Yes, of course there is a metaphysical world. Many of them in fact.

Answer 4

I definitely believe in a "metaphysical world." There are things beyond what we see every day. Heck, I even believe in Platonic Universals of a sort, which most other philosophers have given up on. :)

Yes, Moulder, there's something out there...

Answer 5

connected, you mean telepathy?
Metaphysical has a logical explanation. And pure physical cannot. When you try, it only goes back to events further and further back until it eventually becomes somehow, metaphysical.
Or can you tell me exactly how the big bang is possible, or what came to that and to that...?

Answer 6

We don't all see the same thing. Man has many different Gods because we don't see the same thing.

Answer 7

http://www.marxists.org/reference/archive/hegel/works/ph/phc2.htm

Spirit
Φ 438. REASON is spirit, when its certainty of being all reality has been raised to the level of truth, and reason is consciously aware of itself as its own world, and of the world as itself. The development of spirit was indicated in the immediately preceding movement of mind, where the object of consciousness, the category pure and simple, rose to be the notion of reason. When reason “observes”, this pure unity of ego and existence, the unity of subjectivity and objectivity, of for-itself-ness and in-itself-ness — this unity is immanent, has the character of implicitness or of being; and consciousness of reason finds itself. But the true nature of “observation” is rather the transcendence of this instinct of finding its object lying directly at hand, and passing beyond this unconscious state of its existence. The directly perceived (angeshcaut) category, the thing simply “found”, enters consciousness as the self-existence of the ego-ego, which now knows itself in the objective reality, and knows itself there as the self. But this feature of the category, viz. of being for-itself as opposed to being — immanent-within-itself, is equally one-sided, and a moment that cancels itself. The category therefore gets for consciousness the character which it possesses in its universal truth — it is self-contained essential reality (an und für sich seyendes Wesen). This character, still abstract, which constitutes the nature of absolute fact, of “fact itself”, is the beginnings of “spiritual reality” (das geistige Wesen); and its mode of consciousness is here a formal knowledge of that reality, a knowledge which is occupied with the varied and manifold content thereof. This consciousness is still, in point of fact, a particular individual distinct from the general substance, and either prescribes arbitrary laws or thinks it possesses within its own knowledge as such the laws as they absolutely are (an und für sich), and takes itself to be the power that passes judgment on them. Or again, looked at from the side of the substance, this is seen to be the self-contained and self-sufficient spiritual reality, which is not yet a consciousness of its own self. The self-contained and self-sufficient reality, however, which is at once aware of being actual in the form of consciousness and presents itself to itself, is Spirit.

http://www.marxists.org/reference/archive/hegel/works/sp/abspirit.htm

Encyclopaedia of the Philosophical Sciences
Part III: The Philosophy of Spirit
iii: Absolute Spirit


§ 553

The concept of the spirit has its reality in the spirit. If this reality is in completed identity with that concept as the knowledge of the absolute idea, then the necessary aspect is that the implicitly free intelligence liberates itself for its concept, in order for it to be a shape worthy of it. The subjective and the objective spirit can therefore be seen as the path on which this side of reality or existence forms itself (§ 304). Conversely, this path also has the significance that the subjective spirit is seen as the first entity which exists in its immediacy without the concept, grasps its essence and forms itself from there, and thereby reaches its free identity with the concept, its absolute reality.


§ 554

Since the subjective individuality in its free development is essentially a process that begins with immediate life, the highest identity which being has, and therefore observes all the determinate beings in the world as a nullity and entities to be sacrificed, the ethical substance has the significance of absolute power and the absolute soul, and contains the significance of the essence of nature and of the spirit.

http://www.marxists.org/reference/archive/hegel/works/sp/sspirit.htm

Encyclopaedia of the Philosophical Sciences
Part III: The Philosophy of Spirit
SECTION ONE: SUBJECTIVE SPIRIT

C.
Spirit
(a) Theoretical Spirit - (b) Practical Spirit


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§ 363

Spirit has shown itself as the unity of the soul and consciousness, — the former a simple immediate totality, and the latter is knowledge which is not limited by any object, and no longer stands in relation to it, but is knowledge of the simple, neither subjective nor objective totality. Spirit originates, therefore, only from its own being, and only relates itself to its own determinations.


§ 364

The soul is finite, insofar as it is immediate or determined by nature; consciousness is finite, insofar as it has an object; and spirit is finite, insofar as it immediately has determinacy in itself or insofar as the determinacy is posited by spirit. In and for itself it is absolutely infinite objective reason, which is defined as its concept and its reality, knowledge, or intelligence. Hence the finitude of spirit consists more precisely in the fact that knowledge has not grasped the being of reason in and for itself. This is infinite, however, only insofar as it is absolute freedom, and thus presupposes itself as the immediate determinacy of its knowledge. It thereby reduces itself to finitude, and appears as the eternal movement of suspending this immediacy and comprehending itself

http://www.marxists.org/reference/archive/hegel/works/ph/phc3bc.htm

The Phenomenology of Mind

C: Free Concrete Mind

(CC) B: Religion in the form of Art
c. The Spiritual Work of Art
Φ 727. THE national spirits, which become conscious of their being in the shape of some particular animal, coalesce into one single spirit.(1) Thus it is that the separate artistically beautiful national spirits combine to form a Pantheon, the element and habitation of which is Language. Pure intuition of self in the sense of universal human nature takes, when the national spirit is actualized, this form: the national spirit combines with the others (which with it constitute, through nature and natural conditions, one people), in a common undertaking, and for this task builds up a collective nation, and, with that, a collective heaven. This universality, to which spirit attains in its existence, is, nevertheless, merely this first universality, which, to begin with, starts from the individuality of ethical life, has not yet overcome its immediacy, has not yet built up a single state out of these separate national elements. The ethical life of an actual national spirit rests partly on the immediate confiding trust of the individuals in the whole of their nation, partly in the direct share which all, in spite of differences of class, take in the decisions and acts of its government. In the union, not in the first instance to secure a permanent order but merely for a common act, that freedom of participation on the part of each and all is for the nonce set aside. This first community of life is, therefore, an assemblage of individualities rather than the dominion and control of abstract thought, which would rob the individuals of their self-conscious share in the will and act of the whole.