dovada, doamna, dovada!

trebuie sa fac o marturisire. am pus mereu imaginatia mai presus de stiinta. desi mi-am propus de la un anumit moment in viata sa ma apropii de punctul de echilibru, inca o fac dinspre imaginatie catre ratiune. si nu invers. respect stiinta, dar pe imaginatie chiar o iubesc. imaginatia a fost de atat de multe ori redacina stiintei incat nu pot sa nu le pun in aceasta ordine de cauzalitate.

dar gata cu marturisirile. mai bine sa ne bucuram si sa dantuim. in sfarsit stiinta poate confirma ceea ce literatura de fictiune (in special science fiction) considera de la sine inteles de multa vreme: universul este plin de planete precum Terra. de la celebra ecuatie a lui Frank Drake si superbul efort de popularizare al lui Carl Sagan asteptam cu rabdare confirmarea. simt ca ea este aproape. si ca unii dintre noi vom putea in sfarsit sa iesim din punctul de tacere absoluta in care am fost impinsi de spirala tacerii cand vine vorba de acest subiect.

so, aprox. 2 miliarde de planete in galaxia noastra laptoasa. simt ca macar cateva sute au reusit sa produca viata mai inteleapta decat a facut-o deja a noastra 🙂

si apropos de eterna lupta dintre religie si stiinta. talerul religiei incepe sa se ridice putin cate putin, pe masura ce talantii stiintei devin mai grei. numarul oamenilor non religiosi este in crestere. in timp ce IQ-ul planetei se pastreaza constant 🙂 simt ca tema inlocuirii religiilor cu alte sisteme de reprezentari si institutii sociale va fi una fierbinte in curand. mai ales pe aliniamentul principii religioase-principii morale. pana in acest moment buddhismul mi se pare cea mai bine echipata mare religie catre o tranzitie non violenta. dar poate sunt eu biasat de optiunile mele. sau poate ca lucrurile vor sta cu totul altfel. singura certitudine pe care o am acum este ca vom trai vremuri interesante. I smell sequell! 🙂

P.S. nu uitati ca blestemul „sa dea, sa fie, sa traiesti vremuri interesante” este doar primul din seria graduala de trei. el este urmat de „sa te ia statul la ochi”. si este incununat de amara cireasa de pe tortul existential: „fie sa ti se indeplineasca toate dorintele”. OMG, duri rau chinezii astia..

7 gânduri despre “dovada, doamna, dovada!

  1. noua religie occidentala este shtiintzismul; religie politeista; veneratii sunt „ei” (numiti uneori si „ashtia”, in formulari gen: ai auzit, mah, ce-au mai facut ashtia?)

    „stiinta” s-a transformat intr-o ideologie, intr-o chestiune emotionala, bazata pe credinta, nu pe educatie

    majoritatea covarsitoare a oamenilor nu sunt capabili sa judece critic un enunt sustinut de o autoritate „stiintifica”; il iau ca atare; ei „cred” in stiinta

    chiar si sarlatanii paranormali folosesc argumente „stiintifice”

    doctorul, fizicianul sau inginerul sunt preoti, cu autoritatea oferita de conclavul egalilor in grad universitar; stiinta a devenit scolastica, orientata spre interior si trecut; multiple inchizitii functioneaza in paralel, pentru apararea intereselor private, de la profesorii care vor sa-si pastreze catedrele si finantarile pe proiecte, la corporatii care vor sa-si apere patentele, la state care vor sa-si mareasca sfera de influenta

    religia trebuie sa ofere o imago mundi, o explicatie a realitatii si o fundamentare ideologica a normelor (morala), pentru a justifica o autoritate; stiintismul face asta cel mai bine, pentru occidentali

  2. Ateismul ca religie 🙂 – un articol in New Scientist

    But what of strong atheism? Counter-intuitively, while I think that a lack of social and economic threat produces non-theism, I believe that higher levels of threat to a particular vision of society help produce strong atheism. Strong atheism is not the absence of an in-group ideology but the defence of one: modern secularism.

    Many scholars, including philosopher Charles Taylor in A Secular Age, have documented the emergence of a new vision of western societies in the wake of the Protestant Reformation and the growth of modern nation states. Societies were no longer seen by most of their citizens as kingdoms under God but as societies of mutual benefit in which citizens use their rational minds to cooperate and improve their lives. When religions stood in the way of this by denying individual liberty and pleasure and by asserting that the purpose of life should be transcendent rather than earthly well-being, religions themselves became anti-social and even immoral.

    We can partially explain strong atheist sentiment and activity as the result of religious threats to this secular vision of society. Supporting evidence is chronological and geographical. Chronologically, we find Sam Harris writing The End of Faith as a response to 9/11; strong atheists in the US picking up Richard Dawkins’s The God Delusion and joining atheist groups after the re-election of George W. Bush; and many Danes joining the Danish Atheist Society after the Muhammad cartoon controversy.

    Geographical evidence can be seen in the contrast between the US and Denmark. In the US, where many Christian conservatives make no secret of their desire to govern by „Biblical” principles, we find hundreds of atheist organisations and thousands of people expressing the view that religion is immoral and to be combated through argument. In Denmark and Sweden, with little threat of politicians governing by religious principles, we find fewer atheist organisations and, in organisations that do exist, much less activity.

  3. CHOOSING MY RELIGION by Kate Douglas (tot din New Scientist)

    What form would the ideal religion take? Some might argue that instead of redesigning religion, we should get rid of it. But it is good for some things: religious people are happier and healthier, and religion offers community. Besides, secularism has passed its zenith, according to Jon Lanman, who studies atheism at the University of Oxford. In a globalised world, he says, migrations and economic instability breed fear, and when people’s values feel under threat, religion thrives.

    Today’s religions come in four flavours, according to Harvey Whitehouse, also at Oxford. First, the „sacred party”, such as incense burning, bell ringing and celestial choral music in Catholicism. Second, „therapy”: for example, the practices of healing and casting out devils among some evangelical Christians. Third, „mystical quest”, such as the Buddhist quest for nirvana. And finally, „school”: detailed study of the Koran in Islam or reading the Torah in Judaism.

    While each appeals to a different sort of person, they all tap into basic human needs and desires, so a new world religion would have a harmonious blend of them all: the euphoria and sensual trappings of a sacred party, the sympathy and soothing balms of therapy, the mysteries and revelations of an eternal journey and the nurturing, didactic atmosphere of a school.

    Numerous festivals, holidays and rituals would keep followers hooked. „Rites of terror” such as body mutilation are out – although they bind people together very intensely, they are not usually compatible with world religions (New Scientist, 19 December 2009, p 62). Still, highly rousing, traumatic rituals might still feature as initiation ceremonies, because people tend to be more committed to a religion and tolerant of its failings after paying a high price for entry.

    The everyday rituals will focus on rhythmic dancing and chanting to stimulate the release of endorphins, which Robin Dunbar, also at Oxford, says are key to social cohesion. To keep people coming back, he also prescribes „some myths that break the laws of physics, but not too much”, and no extreme mysticism, as it tends to lead to schisms.

    With many gods and great tolerance of idiosyncratic local practices, the new religion will be highly adaptable to the needs of different congregations without losing its unifying identity. The religion will also emphasise worldly affairs – it would promote the use of contraceptives and small families and be big on environmental issues, philanthropy, pacifism and cooperation.

    Now, what shall we call it? Utopianity?

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