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Quote by Dejan Stojanovic

“Most likely, the world was not predetermined to evolve deterministically but following its unlimited, infinite potential. The world's potential contains infinity. It is the potential and capacity of the world for variety through chance. Without chance, conditionally speaking, there would be no free will, among other things.”

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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“To celebrate the world would be the most honorable task. If the World is the work of God or emanation of God, this celebration would be the celebration of both the World and God at the same time. This God is not the God from religious books. No book can claim God, and no people hiding behind holy books can be God’s representatives on Earth and be its sole interpreters and definers. The church needs thorough transformation. The church's task is not to claim or steal God but to promote and celebrate life in its purest form.”

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“Why creation? Why creating? Is it not better to be perfect and absolute at the pinnacle of itself? We think it is not, as we tried to prove in the preceding pages, and it is not precisely because of perfection and absoluteness. The absolute perfection of the absolute is its death penalty, as we have already stated. Absolute of itself and for itself (without plurality) is nothing.”

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“The biggest problem is not faith itself but the appropriation of faith by any particular religion or group, claiming to have the right (implicitly) to God. It is acquired through disputable knowledge and merely through “revelations” presented as truth. If only for this implicit claim, religions must be under constant scrutiny because such claims are not only logically false but are intellectually dishonest and immoral, regardless of the original intentions of their proponents. (Nonetheless, such ideas may have served an essential purpose, ethically and inspirationally, at the time of their making and for the particular people.)”

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“DETERMINISM AND PROBABILITY We may understand determinism as “the thesis that there is at any instant exactly one physically possible future” (Van Inwagen, 1983, used by Dennet in his Edinburgh University lecture). But, a theory, or a thesis, must be based on our concepts, knowledge, and understanding of reality. Our very concepts, understanding, and conclusions about reality may be only partially correct or accidental since there is not enough knowledge (not to mention evidence) to support the particular theory or thesis. In light of these ideas, it would not only be more economical but also prudent and wise to consider the reality out and beyond the customary spectrum and, by doing this, to come to conclusions or theories that would more significantly, possibly more accurately, reflect not only our ideas but the reality itself as it could be, beyond established and accepted paradigms, and, ideally, reflect the reality as it is. In that way, we would provide the ground (or possible grounds, or open the possibility) for defining the actual reality in a more tangible or, ideally, more accurate and useful manner than defining ideas and concepts based on theories, which may very well be, more or less, futile attempts to define the indefinable, depending on the degree of accuracy of any single approach. Dennett uses the example of quantum physics to prove that “at any instant, there are many possible futures, and they are completely undetermined.” Once the organism of the Universe is in motion, its destiny is determined to a large extent. This destiny will be different if the same Universe starts motion (walk, experience, life) at any other “moment.” Every destiny of every new Universe or revival is different. That is the potential of the Absolute. This potential or its variations are not known even by the omnipotent intellect or God. Even an “intellect, which knew all the forces that animate Nature at any given moment,” could not know precisely how its potential “materialized” in every new birth, revival, and cycle.”

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“God and the idea of God have obsessed philosophers since the beginning of philosophy. For any serious philosophical inquiry, it is essential to establish precise prerequisites and rules if we want to get the desired results or get close to them. If the subjects or the terms we use are not precisely defined, we may shift in different directions, not knowing that the result we get is different from what we wanted, or we may move, more or less, within the realm of logical fallacies.”

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“Before we start pondering about God, we have to set up the philosophical, logical, and linguistic frame within which we investigate the idea of God. If we do not define our ideas about God, we can hardly accomplish what we want, regardless of our desires. Our ideas about God are not God. Our ideas about God cannot create God. Our ideas about God are just that—ideas.”

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“In religions, the idea often takes the subject's place. The idea becomes the subject itself. Since this is impossible, human words are used as the words of “God,” which serves as “proof” that God said them. In this way, human words, sold as God’s words, cannot be questioned and are “proof” of God’s existence. That’s the idea that takes the place of the subject. Everything would be easier if this were the only problem relating to God and philosophical inquiries about God. The problem is much more complicated because wherever we turn, we either find logical fallacies, misusage of language, or inadequate comparisons to try to make a statement, to try to oppose and deny the other side's argument and prove the “truth,” which usually turns out only to be our “truth,” our view and not the objective truth. We can find this among believers, atheists, and agnostics when the idea avoids or bypasses the subject in a real sense.”

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“Since God is not a subject of which we can have tangible evidence through direct experience, or at least, we think there is no clear and direct experience, and we are mainly dealing with our ideas about God and not God himself. Based on our thoughts, God can be many different things to different people. In Judeo-Christian, theistic tradition, God is the creator of the world from nothing—creatio ex nihilo. In this view, God is not its creation.”

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“When we ask somebody if they believe in God, we expect them to believe or not in what we think our idea of God is. But what if God is not what we think it is? Many believe that some undetectable higher Force they do not understand governs the Universe. This kind of belief is more rational because there is something they believe in, but religious books do not describe it.”

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