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Beyond the Closed Door: Unique Keys to Unlock Destinies

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Gift Gugu Mona

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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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