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Dejan Stojanovic

Dejan Stojanovic Quotes

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Famous Dejan Stojanovic Quotes

“Even if we proclaim that life equates to existence, the word life, irrespective of its correct and applicable meanings on various levels, is still insufficient to describe or relate to the totality of life. In the terminological sense, we must enrich the word life to mean or include the whole existence, irrespective of our inherited way of thinking. In this way, the new term of the same word, with an enriched meaning, would be rightly established.”

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“The life of non-thinking beings does not equate to the existence of all. The sheer existence of anything is proof of its life; otherwise, it would not exist. Only non-existent is not alive. Life would not be possible if existence did not contain life in its totality. What is manifested as life, appearing to us as real life, is only the evolution or transformation of existence, which is already having a life. Our understanding and description of life do not equate with life itself but only with our definition and understanding.”

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“The truth will always be what it is; the facts will always be what they are. Since we cannot change the truth or the facts, we can only change (improve) our minds, descriptions, and understanding. As long as we fight to preserve our truths and facts, provided they are not representations of the “absolute truth” and facts, we fight against the facts and the truth under the disguise of our definitions and proclamations sold as “real truths and facts.”

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“The objective measure of beauty is beauty itself. The real measure of life is life itself. The objective measure of existence is existence itself. We are part of the beauty of the existing world. Through us, the world measures and enjoys itself in its myriad ways. Life and the world impose standards, but we also make and impose our standards. Our standards must be in accordance, to the highest degree, with the factual state of the world to be a real representation of the world at its best. If our standards deviate from this high demand, then what is left is mostly simulacrum, proportionate to the degree of our deviation or departure from the highest possible standards.”

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“Living by the highest possible standards means opening the doors of the highest truths through the possible means. To live by the sheer desire or “will to power” means to open the labyrinths of personal truths and thoughts that we camouflage as facts and truths themselves. Only the desire and will to goodness can be the model for obtaining the highest truths possible. In that way, the highest obtainable power comes not from the will to power but from the will to truth itself, representing the will to goodness and wisdom obtained in such a manner.”

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“The power of real power would lead to the representation of goodness, obtained by deserved truth (ultimate wisdom). A deserved truth is the source of happiness (through wisdom) and the power without the representation of power in the way we are used to. Real power, as the representation of the truth, is “shy” because its purpose is not to impress, oppress, or enslave but to enliven, enrich, and empower life itself (which is the life of all and not only those who hold power).”

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“Not all questions and problems are real and legitimate philosophical problems, and such sterile pursuits are not genuine and cannot be treated or accepted as genuine philosophical problems except to promote their proponents. We can equate extreme skepticism to parasitism because it questions and undermines that from which it gets its energy and life. Its own life is clear proof of this falsity and paradox.”

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“Every serious endeavor and attempt to understand the world and reality better is philosophy, in a way, and any person pursuing such goals is a philosopher in his or her own right. On the other hand, not all who call themselves philosophers are real philosophers unless they seriously and genuinely resolve outstanding philosophical issues. To doubt for the sake of doubting is not only extreme skepticism but is also sterile.”

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“Different conclusions to which Pierre Simon Laplace (Philosophical Essays on Probabilities [1814 ]) arrived stem from almost the same subject (the world) analyzed by Dennett. We must credit Laplace (which Dennett did) for thinking about the same problem two centuries ago without possibly being affected by the discoveries to which Dennett and other philosophers and scientists were exposed. However, we must emphasize that some other philosophers and scientists before Laplace treated the same subject, including Baron d’Holbach and Roger Boscovich (Ruđer Josip Bošković) in his Theory of Natural Philosophy . “Laplace’s Damon” (argument): “An intellect that at any given moment knew all the forces that animate Nature and the mutual positions of the beings that comprise it, if this intellect were vast enough to submit its data to analysis, would condense into a single formula the movement of the greatest bodies of the universe and that of the lightest atom; for such an intellect nothing could be uncertain; and the future, just like the past, would be present before its eyes.” — Pierre Simon Laplace, A Philosophical Essay on Probabilities There is nothing wrong with this argument since it is only hypothetical in terms of “An intellect which at any given moment knew all the forces that animate Nature …” This is not a positive or negative statement about determinism but only an intellectual proposition or question of what the case would be if there were such a “vast enough” intellect. Another question is if Laplace’s own belief or faith would lead him or not to such a conclusion. He only states that “an intellect which at any given moment knew all the forces that animate nature …” which is not proof that such an intellect exists or that he unconditionally believes in such an intellect. The mere intellectual proposition about an imagined intellect (not necessarily a real one) under the proposed conditions (not necessarily the real ones), we shall treat only as a hypothetical question or proposition or statement and not as an apparent belief (though there may be a clear belief behind it). Furthermore, this proposition doesn’t prove how it would undermine the compatibility between determinism and free will even if such an intellect existed. Laplace's conclusion under the proposed conditions is proper and must be true. But the question is not whether the conclusion itself is true if the argument, Laplace’s Damon (actually intelligence), does not represent (demonstrate) or prove the fact (truth) but only a possibility that this may be a fact (if such an intellect existed). We cannot say that this is a definition of determinism by Laplace but a possible vision (of a definition) of a universe under the proposed conditions.”

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“To prove this to be a definition, not only of determinism but also of the actual world (Universe), to which goal Laplace aims, Laplace would have (or should have) offered “proof” of the actual state of the Universe. Since this was impossible, he defined a world under such “ideal” conditions through an example as a proposition. The question of whether the world, under such “ideal” conditions, would be ideal is highly debatable (we would dare to think that such a world would be not only far from perfect but on the verge of horror). From this argument, it follows that if such a world were not, in fact, ideal, then imagined or proposed “ideal conditions” would not be ideal either.”

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“Determinism implicitly seeks perfection, but the idea of determinism pursuing perfection is the pursuit of its own perfection (rather than perfection outside itself). But we would first need to know what perfection and an ideal are. It would not matter much if, by analyzing this, we conclude that the ideal and the perfect are the same, in which case we would use these words and terms interchangeably. But the problem is how to define the basis (on which determinism is, and must be, largely based) of the whole universe if we do not understand exactly the meaning, or all possible meanings, of the terms perfect and ideal, not to mention our understanding or misunderstanding of the actual state of the Universe.”

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“We must conclude that any proposition (definition) of abstract concepts (linguistically or philosophically) is not necessarily a proposition (definition) of that to which these concepts or propositions (definitions) ought to be applied. This kind of thinking, or definitions coming from such thinking, is inherently false. On the other hand, if the supposed or proposed argument reflected reality, it would be a definition of a fact and not a proposition (“definition”) of an imagined concept. Laplace didn’t show interest in proving that this is the actual reality or even stating it, so it must be that he either imagined his argument as a hypothesis or he believed that this example argument contains enough merits of itself to justify not only the argument but also the fact or truth itself. From our point of view and the idea of the Universal Mind as having a potential for infinite variety, we can conclude that even an “intellect” of a Universal Mind cannot predict and know all the varieties of its potential and the potential of all possible universes in infinity, which saves it from its own perfection while opening the door for infinite potential of the “free will.”

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“Energy or matter, without being powered by the Ultimate Universal Force (Universal Mind), the source of everything, would not be able to finely tune itself irrespective of the potential for combinations and irrespective of its size (even if it were millions of times larger than our Universe). If it were not for the force beyond energy and matter (the Ultimate Immaterial Source of Everything) feeding, organizing, and fine-tuning it, energy and matter would be dead, without any life or force in them.”

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“There is Something, the Being, and this Being cannot be denied empirically or theoretically and cannot be challenged by skepticism. It would also be hard to deny that the Being (Universe) may be God himself (Itself), theoretically or hypothetically. If, for a moment, we forget the idea of intelligent design or the idea of a benevolent God or any God as presented by religions, and even if we forget the idea of a God who creates the world (Creator-God), we can still think of a God who recreates himself in the form of the Universe.”

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“The idea of intelligent design or fine-tuning of the Universe and its high complexity must be reevaluated more in the sense of a God-Universe than in understanding its complexity and probability. First, if the Universe exists, there is proof not only of its probability but also of its existence. It does not matter how finely tuned the Universe is; what matters is—how this is possible and not if it is probable. We already know that it is probable, and that is enough. To speculate about the possibility of probability on a universal level (micro and macro, metaphysical and physical) is a waste of time in a race for the sake of the race to find a winning argument and not the winning truth.”

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“What if God is here? What if God is the Universe? If we ask this question, it becomes clear that God is the subject and must be the subject of scientific inquiry equally, if not more, as of religious investigations, not to mention philosophical ones. Arguments about the existence or nonexistence of God should not be based only on assumptions and premises that God is something beyond the World, beyond the Universe. It is equally legitimate to consider the Universe, God-World, as the God himself (itself).”

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“It is impossible that any (incredibly highly complex) universe would be, or can be, created by pure chance. If any chance is involved, then this is a chance of higher order and functioning under the ultimate laws of the Being. But this chance (as we understand the word chance and use it) is zero because “chance” gives a chance to the possibility (probability). The chance is the creation itself (the moment of creation) and is not random. Chance is responsible more for improbability than for securing probability because the driving force ("engine") of existence is not a chance; it is not evolution per se but the potential activated through evolution and not caused or created by evolution. Evolution manifests degrees of existing potential (Being, Absolute Mind). (This potential is the infinity of probabilities [which excludes improbability because if there were improbability, there would be no infinity].) We are all part of the paradoxical labyrinth (infinity) of the strange, mysterious being called the Absolute. Solving this biggest mystery of all helps us solve our own mystery of existence because the Absolute is one organism of which we are minuscule cells.”

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“It is impossible that, by pure chance, the Universe would organize itself in any way (not to mention finely tuned) either in one Universe or a multiverse. Per a cosmological constant, as we see it, the Universe must contain the same potential everywhere, and this potential is not dependent on chance. Still, it is enriched by chance so that the infinite potential may work along with free will.”

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“The so-called "organized complexity" should not be ascribed to God or the Universe but to the complexity of our understanding. These complexities are not complex per se but arise from our limited powers of comprehension and understanding. Not only is God (the Being) simple, but the Universe is also simple. Our idea of complexity and the complexity of our knowledge is not simple. Whatever we do not understand becomes complex but becomes simple once we understand it. The level of our understanding is not the measure of complexities but our abilities. Complexities are proportionate to our abilities: the bigger the abilities, the lesser the complexities.”

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“Almost perfect precision and fine-tuning, containing laws and order on every level in the Universe, proves more simplicity than complexity. Simplicity is the safer way to order than anarchy, which is complex precisely for its lack of order. What is complex to us is not complex to God. Not only is God simple, but the world (Universe) is also simple in his mind (the world's mind at the same time), which is ours too. We may also say that God and the world are complex from our point of view and simple from God's point of view (which does not help much if we only try to argue for the sake of an argument and not for understanding).”

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“The question, “Is God a necessary being?” can be reformulated to read: Is the Being a necessary being? If there is a Being and we know there is (the world), then it must be necessary; otherwise, it would not exist. Not only is the Being necessary, but it is also indestructible and eternal. If the Absolute Being were only necessary and not indestructible and eternal, it would not exist because necessity would not create it. If there is nothing, there is only nothing. In nothingness, there is no necessity out of which anything may come into the Being. If the Being is necessary, this necessity is always present as the Being itself.”

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“The necessity of nothingness does not create anything. The real value and meaning of the Being are not in its necessity but in its very existence. If it did not exist, necessity would neither help nor create it. If the Being exists, and it does, it is pointless and redundant to insist on its necessity. The necessity of itself, without the Being, is nothing. The main point is if there is a Being, not if it is necessary. (What is) obvious need not be proved. Explanation of the Being and the creation or the existence of the world is not in its necessity but its existence. The Being is unborn and always existed regardless of being necessary or unnecessary.”

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“The Unified Field (Theory) of Everything A force feeding all the “energy and matter” in the Universe, creating the unified field, is the Universal Mind (Universal Source). Michio Kaku said that “an equation an inch long would allow us to read the mind of God.” Clerk Maxwell created the first field theory (electromagnetism) in the mid-19th century. In the 20th century, Einstein’s general relativity theory, treating gravitation, was the second field theory. Einstein and some other scientists tried to create a theory where electromagnetism and gravity would be different aspects of the same field, but they failed. With quantum physics, things became even more complicated. Einstein tried to reconcile the theory of relativity and quantum theory with no success. The standard model theory describes electromagnetism and strong and weak nuclear force, yet gravitation stays out of the picture. I must reiterate that gravitation is not a force and cannot fit any equation. The “force” affecting all matter and energy, as described by the law of gravitation, is not the consequence of mass but of motion. The “force” of motion of larger masses is larger than the “force” of motion of smaller masses. The mass does not cause gravitation and is not the cause of attraction and curvature of space but motion. The Universal Mind in action is the Ultimate Unifying Force, the Universal Source of all information needed to create energy and matter, the laws of physics, and the Unified Field of Everything. The Primordial Immaterial Indestructible Energy is the Universal Source powering the Unified Field of Everything.”

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“Onenness: Unity between the Universal Mind and the World The divided One is still the One. The undivided One is the One that sleeps. The modus operandi of the One is union in division and division in the union. There is no escape from the One. No division can damage the oneness or wholeness of the One. There is only one Organism. Although the Source is in the sphere of meta or transcendence, it is still the One with the World. Creation is not separate from the Creator. It is the Creator itself. Not only can the World be separated from the Creator and stay One simultaneously, but the World creates and powers the Creator in the opposite direction. The Source of Everything powers Everything, and Everything powers the Source. Without the Source, there is no World; without the World, there is no Source. The Purpose is the Source of the Source. The purpose is in the division and creation. The life of the Source is the World.”

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“On the level below the strings, the smallest immaterial “particles” (“waves”) reach the "absolute speed." Based on this, the smallest and undetectable “particles” (“waves”) are everywhere, micro and macro, since they are fundamental and indivisible. They must be anywhere simultaneously at an almost absolute speed. Absolute speed is equal to no speed. That is the static state of absolute speed. In this way, the Universe is “static” on its “highest” “point” on a macro level and its lowest on a micro level. From this principle comes the unity of Everything. At the moment of “absolute speed,” energy or matter disappears.”

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“God of itself is nothing, and the Nothing of itself is nothing. In the absolute, without the world's existence as a plurality, God equals nothingness, and therefore the whole Absolute is nothing. The world is the Exit of the Absolute through God into nothingness and, in that way, into existence. The primordial essence in this manner becomes existence. Once the Being (God) and the Nonbeing (nothing) are united, neither one is nothing anymore. In this way, not only does the Absolute save itself, but it also saves the Being and the Nonbeing. This Nonbeing (nothing) is not nothing anymore but becomes something equally crucial as the Being itself.”

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“Oneness: Unity between the Universal Mind and the World The divided One is still the One. The undivided One is the One that sleeps. The modus operandi of the One is union in division and division in the union. There is no escape from the One. No division can damage the oneness or wholeness of the One. There is only one Organism. Although the Source is in the sphere of meta or transcendence, it is still the One with the World. Creation is not separate from the Creator. It is the Creator itself. Not only can the World be separated from the Creator and stay One simultaneously, but the World creates and powers the Creator in the opposite direction. The Source of Everything powers Everything, and Everything powers the Source. Without the Source, there is no World; without the World, there is no Source. The Purpose is the Source of the Source. The purpose is in the division and creation. The life of the Source is the World.”

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“The Original Universal Force, the Creator of Everything, unites the whole Universe in a single organism (the same in every direction and at any time). On the immaterial level of Reality, Einstein’s “Cosmological Constant” [Λ] may function as Absolute Oneness. The underlying Reality encompassing Everything is an invisible singularity (oneness).”

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“If we think in this way, then we indirectly state that non-existence is impossible because the very existence of its non-existence denies its non-existence. If we continue following this thought, we may conclude that it sounds so paradoxical that our knowledge, comprehension, the world itself, or, perhaps, our language by which we try to explain and understand it is insufficient.”

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“By their nature, abstract theoretical questions lead to tremendous philosophic or scientific discoveries. In that sense, they are essential and should be highly encouraged, regardless of how abstract, impractical, or inconceivable they may seem. On the other hand, if such questions only satisfy the fancies of those pursuing an argument for the sake of an argument, they are mainly worthless.”

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“If our mind, regardless of being limited, is viewed in the context of reality or existence, then we can assume one existence consisting of all other existences and consider it as one reality of which, most likely, as our experience shows, most parts will not have the complete grasp of its totality. Nevertheless, they will still be able to participate in it, with a larger or smaller amount of knowledge coming from experience (with or without the help of language).”

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“Even if we assume all Reality, all existence, in its totality, as an illusion, we still affirm and confirm the existence of reality—the existence of existence itself. What matters is existence itself and not the attributes we apply to our idea of reality. If there is existence, then there is a reality. Existence itself is a reality. Our characterization of reality as an “illusion” doesn’t change the fact that there is reality (even if it is a reality of an illusion). If there is a reality, then there can be no illusion about the existence of existence. The only illusion may come from our understanding (or misunderstanding) of reality and its various manifestations and expressions.”

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“If we imagined “space” before any universe came into Being, there would be only an absolute vacuum. Absolute vacuum is not “contaminated” by anything; no matter, no energy, everything is pure because only nothing can be completely pure. Primordial vacuum, as we know, is not space because where every imaginary point is the same, there is no point and no distance from anything to anything; this means there is only a zero.”

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“If this something is only the Universe we are able and capable of experiencing, or if we imagine the Universe, which is, most likely, the real, much bigger one, the space would still bear the characteristics and “colors” of the one we can experience. Beyond this realm, there would be no other point of reference (Universe), and this Universe would be only a speck in the realm of nothingness. Even if this Universe emanates some of its fundamental forces into the realm of nothingness, this would still be of minimal reach regarding the potential “vastness” of “space” (vacuum) outside that universe. With one Universe like this, there would still be no distance between it and anything else and outside of it (or, precisely, after some point outside of it); time and space, as we understand them, would not exist.”

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“Regardless of how far or how close any hypothetical point in space and time would be, it would still be the same point because nothingness is the same everywhere. The only point of nothingness is nothingness itself. There is no real space beyond nothingness and no real-time. The only way for nothingness to “survive” or “outlive” its nothingness is to live with the Being and move into the Being. The symbiosis of the Being with the Nonbeing is the source of life and space and time (space-time continuum).”

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“If there is only one small Universe, as ours is, in comparison to the vast potential of the Being and the Nonbeing, then this Universe would be smaller, in comparison to this potential, than quark is in comparison to our Universe. At this point, we will bring in Einstein’s Cosmological Constant (“biggest blunder”) to clarify and present this idea within the context of dark energy and the Macro-Universe.”

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“Suppose we use cosmological constant interchangeably with dark energy. That leads us to conclude that this kind of a universe, like our own if limited to our perception of it, would not be a sound basis for explaining dark energy or cosmological constant within the realm of the Absolute or its potential. The real meaning of the Absolute is not the Absolute itself but its potential. Its potential is both in the Being and in the Nonbeing.”

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“Not only the “infinitesimal” Universe like ours (from the point of the Absolute) would not meet the standard of the cosmological constant, it would not explain the dark energy, but it also would not meet the standard of nothingness or the absolute vacuum concerning their potential respectively. Our Universe does not even remotely reach the unlimited potential as one manifestation of the Absolute.”

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“There are two absolute potentials of the Absolute: Absolute potential for particular manifestations and absolute potential for infinity. No specific thing can be infinite, and no particular thing can be absolute. Nevertheless, any thing can possess absolute value within and serve the system. The absolute potential is not in its infinity but in its potential for infinity. Within the realm of the Absolute, if we exclude the material universe, there is no space and time, and our concepts of infinity or finitude are mostly related to our view of space-time relations.”

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