Do we know what we are saying when we
say something To assume that we 'know' what we are saying we employ reference-fixing
assumptions Let us say, the meaning you currently associate with a term
'free will' may be pragmatically deficient.
The idea is that speakers are more often than not of the view that they have apriori access to the truth-conditions associated with their own sentences. On the face of it, this apriority claim seems to conflict with the observation that certain necessary truths, such as ‘water = H2O’, by example someone, or lots of people, might use the term water without having ever heard of H2O
The idea is that speakers are more often than not of the view that they have apriori access to the truth-conditions associated with their own sentences. On the face of it, this apriority claim seems to conflict with the observation that certain necessary truths, such as ‘water = H2O’, by example someone, or lots of people, might use the term water without having ever heard of H2O
Does your understanding of 'free will' count as knowledge?
You feel yes it does for your answer
was guided by your prior understanding of the term ‘knowledge’, you employed
your internal reference-fixing template—that guides your verdicts
no matter what the actual world turns out to be like the criteria that
implicitly guide our everyday use of a term are often embodied in recognitional
or inferential dispositions, these referential and recognitional dispositions
are in the main culturally specific.
Your a
priori conceptual analysis merely tells you about the relations among your
ideas; it cannot tell you whether there are any objects, kinds,
or properties that satisfy your current reference-fixing assumptions.
So we arrive at the big one, God, one
as we always does, Now religious consciousness tends to construe ultimate reality,
God, as maximally perfect.
While God influences everything that
transpires he neither determines nor controls it. While influencing
everything, God controls nothing. Yet God is maximally perfect, God is a
becoming, well that rather gets him off the hook. Nor does God know with any
certainty just what the future holds in store. because nature's
contrivances are imperfect. Yet omnipotence could altogether dispense with
contrivances, and because organisms are principally contrived for the mere
persistence of the individual or species and not for pleasure or happiness or belief, the evidence not only fails to
point to a being of unlimited power, intelligence, and benevolence, it is
actually incompatible with it.
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