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Quote by Mamur Mustapha

“Every time you challenge God in your head, you question your understanding of Him. Keep seeking and you shall find.”

Quote by Mamur Mustapha

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Mamur Mustapha

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“Almost immediately, reality gave ground on more than one point. The truth is that it hankered to give ground. Ten years ago, any symmetrical system whatsoever which gave the appearance of order–dialectical materialism, anti-Semitism, Nazism–was enough to fascinate men. Why not fall under the spell of Tlön and submit to the minute and vast evidence of an ordered planet? Useless to reply that reality, too, is ordered. It may be so, but in accordance with divine laws–I translate: inhuman laws–which we will never completely perceive. Tlön may be a labyrinth, but it is a labyrinth plotted by men, a labyrinth destined to be deciphered by men. Contact with Tlön and the ways of Tlön have disintegrated this world. Captivated by its discipline, humanity forgets and goes on forgetting that it is the discipline of chess players, not of angels.”

FictionLogicMetaphysics
Book:Ficciones
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“জ্বীনদের অস্তিত্ব অবশ্যই আছে। যদি তারা না থাকতো, পবিত্র কোরআনে তাদের প্রসঙ্গ থাকতো না। যুক্তি হচ্ছে- এমন নয় যে জ্বীনদের অস্তিত্ব স্রষ্টা বা পবিত্র কোরআনকে অধিক গৌরবান্বিত করবে। জ্বীনদেরকে সৃষ্টি করলে বা না করলেও স্রষ্টা সদা গৌরবান্বিত। জ্বীন আছে!”

GodExistenceLogicQuranAllahMd Ziaul HaqueDjinnJinnDjinnsJinns
Author:Md. Ziaul Haque
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“On the Kantian conception logic as a whole is concerned with investigating the form of the understanding: that is, the form of the intellectual aspect of our overall cognitive faculty to represent objects. Pure general and transcendental logic, in turn, are each concerned with investigating a dimension of that form. On this conception, the source of logical form is not to be comprehended apart from the role of our capacity for thought in the achievement of forms of cognition that are not merely logical. And the source of the notion of mere form of which pure general logic treats is not to be comprehended apart from its internal relation to the full-blooded form of that unified general cognitive capacity - and hence to the forms of the understanding or the categories. This means that on a Kantian understanding of the order of explanatory priority, we must first comprehend the inner logical dimension of form of which transcendental logic treats if we wish to arrive at a proper appreciation of how, via an abstraction, we may arrive at a proper comprehension of the comparatively outer logical dimension of mere form of which pure logical treats - that dimension of form which the rationalist logician, in accordance with his logically thin conception of reason, takes to be self-standingly available.”

FormLogicThoughtTranscendentalKantGeneral
Book:The Logical Alien: Conant and His Critics
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“Some bring up a sixth proof based on the third conclusion previously established, since they consider it somehow obvious that understanding, will, wisdom and love are pure perfections. However, it is not so clear that these can be inferred to be pure perfections any more than the nature of the first angel can. For if you take wisdom denominatively, it is better than every denominative characteristic that is incompatible with it and still you have not proven that the first being is wise. And if you grant that God is wise, I say that you are begging the question. You can only maintain that, apart from the first being, it is better to be wise than not. In this way the first angel is better than every being, considered denominatively, that is incompatible with it, God excepted. Indeed, the essence of the first angel in the abstract can be better than wisdom in an unqualified sense. You may object that [the nature of the first angel] is inconsistent with many things, and therefore not for everything is it better denominatively than its opposite. I answer that neither is wisdom better for everything; it is inconsistent with many things. You will say: "Wisdom would be best for everything if it could be present, for it would be better for a dog if the dog were wise." I reply: "The same could be said of the first angel. If the angel could be a dog, it would be better to be one; and it would be better for a dog if it could be the first angel." You will object: "No, that would destroy the nature of the dog and consequently it would not be good for the dog." I reply: "In the same way being wise destroys the dog's nature. There is no difference save that the angel destroys as a nature of the genus [viz. substance] whereas wise destroys as a different genus [viz. as a quality]. [Wisdom] is incompatible [with a dog], however, because it requires as its subject a nature which is repugnant [to a dog]. And to whatever the subject is primarily repugnant, to that the property of such will be essentially (though not primarily) repugnant. In ordinary speech about pure perfection there is frequently a failure to make this distinction. What is more, intellectual seems to express the supreme degree of a certain category, substance. How would you conclude from this that it is a pure perfection? The situation is different with the properties of being in general, for they are characteristic of every being either commonly or in disjunction. And how would you refute a contentious individual who claims that the first denominative of any of the supreme genera is a pure perfection? For he would say that any such is better than what is incompatible with it, if taken denominatively, since all things incompatible in this way denominate only their own genus, and it surpasses all of them. If it should be understood as referring to the denominated substances, qua denominated, a similar point could be made. Because if it is a substance that is determined, then this determines the most noble for itself. If not, at least every subject insofar as it is denominated by this, is better than everything insofar as it is denominated by something else incompatible with this.”

PhilosophyReligionSpiritualityLogicTheologyMetaphysicsOntology
Book:A Treatise on God as First Principle
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“Every day a jailor brought the prisoners their food, and as he laid down the dishes he would say a word to them. If their meal was flesh he would remind them that they were eating corpses, or give them some account of the slaughtering: or, if it was the inwards of some beast, he would read them a lecture in anatomy and show the likeness of the mess to the same parts in themselves—which was the more easily done because the giant’s eyes were always staring into the dungeon at dinner time. Or if the meal were eggs he would recall to them that they were eating the menstruum of a verminous fowl, and crack a few jokes with the female prisoners. So he went on day by day. Then I dreamed that one day there was nothing but milk for them, and the jailor said as he put down the pipkin: ‘Our relations with the cow are not delicate—as you can easily see if you imagine eating any of her other secretions.’ Now John had been in the pit a shorter time than any of the others: and at these words something seemed to snap in his head and he gave a great sigh and suddenly spoke out in a loud, clear voice: ‘Thank heaven! Now at last I know that you are talking nonsense.’ ‘What do you mean?’ said the jailor, wheeling round upon him. ‘You are trying to pretend that unlike things are like. You are trying to make us think that milk is the same sort of thing as sweat or dung.’ ‘And pray, what difference is there except by custom?’ ‘Are you a liar or only a fool, that you see no difference between that which Nature casts out as refuse and that which she stores up as food?’ ‘So Nature is a person, then, with purposes and consciousness,’ said the jailor with a sneer. ‘In fact, a Landlady. No doubt it comforts you to imagine you can believe that sort of thing;’ and he turned to leave the prison with his nose in the air. ‘I know nothing about that,’ shouted John after him. ‘I am talking of what happens. Milk does feed calves and dung does not.”

PhilosophyLogicAllegoryLogical Fallacy
Author:CS Lewis
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