The Making Of Religion Essay Research Paper — страница 5

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diverse elements come together into real unity. The various elements, which are therefore brought into unity, are the other creatures and the ideal forms and God. (Pg 78-79) The inclusion of God in every creature shows itself in the determination whereby a definite result is emergent. God is that nontemporal actuality which has to be taken account fir in every creative phase. The boundless wealth of possibility in the realm of abstract form would leave each creative phase still indeterminate, unable to synthesize under determinant conditions the creatures from which it springs. Therefore creative indetermination attains its measure of determination. A simpler metaphysic would result if we could stop at this conclusion. A complete determinism would therefore mean the complete

self-consistency of the temporal world. The difficulty of this conclusion comes when we confront the theory with the facts of the world. If the theory of complete determinism, of the necessity of conformation with the nature of God, holds true, then the evil in the world is in conformity with the nature of God. (Pg 81-82) Now evil is exhibited in physical suffering, mental suffering, and loss of the higher experience in favor of the lower experience. The fact of the instability of evil is the moral order in the world. This instability of evil does not necessarily lead to progress. The evil in itself leads to the world losing forms of attainment in which that evil manifests itself. Therefore evil promotes its own elimination by destruction, or degradation, or by elevation.

Therefore if God were an actual entity, which enters into every creative phase and yet is above change, he must be exempt from internal inconsistency, which is the note of evil. (Pg 83-84) The temporal world exhibits two sides of itself. On one side it exhibits an order in matter of fact, and a self-contrast with ideals, which show that its creative passage is subject to the immanence of an unchanging actual entity. On the other side its incompletion, and its evil, show that the temporal world is to be construed in terms of additional formative elements, which are not definable in the terms, which are applicable to God. (Pg 85) The purpose of God is the attainment of value in the temporal world. Value is inherent in actuality itself. Value is inherent in actuality itself. To be

an actual entity is to have self-interest. This self-interest is a feeling of self-evaluation. It is an emotional tone. This self-interest is the interest of what one s existence comes to. It is the ultimate enjoyment of being actual. But the actuality is the enjoyment, and this enjoyment is the experiencing of value. Each actual entity is an arrangement of the whole universe, whereby there is constituted that self-value which is the entity itself. (Pg 87) Therefore the epochal occasion has two sides. On one side it is a mode of creativity bringing together the universe. This side is the occasion as the cause of itself, its own creative act. On the other side, the occasion is the creature. This creature is that one emergent fact. (Pg 88) Various occasions are therefore comparable

in respect to their relative depths of actuality. Therefore the purpose of God in the attainment of value is in a sense a creative purpose. Apart from God, the remaining formative elements would fail in their functions. The adjustment is the reason for the world. It is not the case that there is an actual world, which accidentally happens to exhibit an order of nature. There is an actual world because there is an order in nature. If there were no order, there would be no world. All order is therefore aesthetic order, and the moral order is merely certain aspects of aesthetic order. The actual world is the outcome of the aesthetic order, and the aesthetic order is derived from the immanence of God. (Pg 89-91) The order of the world is no accident. There is nothing actual which

could be actual without some measure of order. The religious insight is the grasp of this truth: That the order of the world, the depth of reality of the world, the value of the world in its whole and its parts, the beauty of the world, the zest of life, the peace of life, and the mastery of evil, are all bound together not accidentally, but by reason of this truth: that the universe exhibits a creativity with infinite freedom, and a realm of forms with infinite possibilities; but that creativity and these forms are together impotent to achieve actuality apart from the completed ideal harmony, which is God. (Pg 102-104) Truth and Criticism Religion starts from the generalization of final truths first perceived as exemplified in particular instances. These truths are amplified