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Quote by Dejan Stojanovic

“Extreme skepticism is a negation of itself, for, by its nature, it confirms its existence, which is a confirmation of reality. It also confirms the existence of that which it questions, securing the additional proof of its existence and the existence of its subject (world, reality, illusion, hallucination, or whatever that may be).”

Quote by Dejan Stojanovic

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Dejan Stojanovic
Dejan Stojanovic

Dejan Stojanovic, born on March 11, 1959, is a Serbian poet known for his profound emotions and unique style in his poetry, which has won the hearts of readers worldwide. more

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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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