Monday, 21 April 2014

Faith, the Intellect

I said in the last post I'd go into the issue of faith and so . . .

To use a language, mathematical most obviously, is to accept that language's intrinsic meaningfulness. Identically with the language of words. Talking about language's formation, evolution, etc as if this is a negating counter-point is as absurd as imagining talking about historical discoveries of things like Pi undermine the purity of the language of mathematics - as if these are historical truths rather than language truths, whereas such a truth regarding say the circumference of a circle, is so regardless of one's position within the field of time. To use language is to inescapably accept that language's intrinsic cohesion, truth or meaningfulness is a given. It is impossible to dispute this since as obviously enough the very act of trying to argue otherwise is itself an intellectual exercise or operating under the same umbrella of language's meaningfulness. So we are bound up inescapably here in an act of faith, though there generally seems to be a faulty idea of what faith involves or is.

A mathematician has faith in mathematics but there is no gap between himself and what he has faith in. There is no justifiable  dubiousness regarding mathematics' intrinsic meaningfulness, and the same with 'ordinary' language. It is a given. Faith is an absolute given in language and life, but even naming it is a symptom of atrophy or disease. Lack of faith, intellectually or/and with regard to life is an artificial self-contrived state that is absurd and meaningless at every level. How can a being inseparable from life be in any sense distinct from life in order to have a lack of faith in it? Such a state is simply delusional, a hallucinatory inner reality created by faulty language.  We are not agreeing to pretend language and life are 'true' out of necessity; it is simply an intellectual impossibility to act otherwise. There is no leap of faith, implying a rational field of doubt over which one takes a hopeful jump, setting aside one's reason in order to achieve a dubious certainty regarding one's relationship with life at an absolute level. At risk of labouring the point, another relevant extract from elsewhere with regard to this Doubt as a permitted intellectual position over which faith supposely leaps:

To say anything is to involve oneself necessarily in an acceptance that the language one is using is real and imbued with meaning; that the words one is using- if used correctly, i.e. meaningfully- are meaningful. This is the necessary ground from which one can say anything. So to ask the very question- how can I trust in the reality of the 'real'- is to begin with the foundation that language is real and that one is engaging in a meaningful and real act. To accept the reality of anything- in this case, language- is necessarily to accept the reality of reality. Reality cannot exist within unreality.

The position of Doubt is contrarily a nihilistic intellectual proposition in the true sense, within the framework of which one cannot grant oneself the liberty of believing language to be real and intrinsically meaningful. And so, within this framework of doubt the question of doubt cannot be asked, as to ask the question requires an acceptance of the very reality or meaningfulness of language which doubt if true to itself must doubt. And so, since the question of doubt cannot be formed, then doubt cannot exist, as doubt requires a mind utilising language so as to doubt. 

Doubt is an intellectual activity, and all intellectual activity necessarily involves a faith in the reality of the language one is using, be it mathematical, linguistic or otherwise. This is the necessary ground. 
All in all, the sceptical position is self-contradictory, and should be destroyed as a sensible proposition immediately at source.

To sum up: To ask the question of Doubt is to accept the reality of the language used in the asking, which is to refute the question. 

So onto science and it is perfectly obvious that the same faith seamlessly extends.  The scientist proceeds from, operates under, faith in the cohesiveness of what he observes in the world, and the meaningfulness of the language he is using, though again it would be wholly artificial for him  to even mention this faith as though it were a concept within the umbrella of the intellectual framework; it is rather the other way round. And so the  related and vital point that what science, or true science, consists of is true language statements, and so the first principle of science is the innate and intrinsic meaningfulness of correct language; and science in all its applications also demonstrably shows the intrinsic truth and power of correct language, while also emphasising the absolute necessity of the language's correctness and precision.

Summing up, faith is an unquestionable given regarding life while the real anomaly and contradiction in intellectual terms is lack of faith and its attempt to impose a negative value judgement on life - all of which amounts to nothing other than a weird, delinquent immaturity.

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