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Facts about 41 41 is a prime, greater than two, odd and has no factors apart from itself and one. In words, it is expressed as forty-one. When reversed, it becomes In Science, 41 is the atomic number of Niobium. He served from to He also served as the vice president from to The 41 st state to gain admission to the United States was Montana in Angel Number 41 brings you inspiration and imagination to make changes in your life and create something magical.
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White dress? The Independent Philosopher. Leave a Reply Cancel reply Enter your comment here Fill in your details below or click an icon to log in:. Even religiously inclined philosophers have found this hard to deny these days Quinn , 58; Audi ; Mawson , 5; Williams , — Largely for that reason, contemporary supernaturalists have tended to opt for moderation, that is, to maintain that God would greatly enhance the meaning in our lives, even if some meaning would be possible in a world without God.
One approach is to invoke the relational argument to show that God is necessary, not for any meaning whatsoever, but rather for an ultimate meaning. Still another argument is that only with God could the deepest desires of human nature be satisfied e.
There has also been the response that, with the opportunity for greater meaning from God would also come that for greater anti-meaning, so that it is not clear that a world with God would offer a net gain in respect of meaning Metz , 34— For example, if pleasing God would greatly enhance meaning in our lives, then presumably displeasing God would greatly reduce it and to a comparable degree.
Notice that none of the above arguments for supernaturalism appeals to the prospect of eternal life at least not explicitly. There are three prominent arguments for an extreme soul-based perspective. One argument, made famous by Leo Tolstoy, is the suggestion that for life to be meaningful something must be worth doing, that something is worth doing only if it will make a permanent difference to the world, and that doing so requires being immortal see also Hanfling , 22—24; Morris , 26; Craig Critics most often appeal to counterexamples, suggesting for instance that it is surely worth your time and effort to help prevent people from suffering, even if you and they are mortal.
Indeed, some have gone on the offensive and argued that helping people is worth the sacrifice only if and because they are mortal, for otherwise they could invariably be compensated in an afterlife e. Another recent and interesting criticism is that the major motivations for the claim that nothing matters now if one day it will end are incoherent Greene A second argument for the view that life would be meaningless without a soul is that it is necessary for justice to be done, which, in turn, is necessary for a meaningful life.
Life seems nonsensical when the wicked flourish and the righteous suffer, at least supposing there is no other world in which these injustices will be rectified, whether by God or a Karmic force.
Something like this argument can be found in Ecclesiastes, and it continues to be defended e. A third argument for thinking that having a soul is essential for any meaning is that it is required to have the sort of free will without which our lives would be meaningless.
Immanuel Kant is known for having maintained that if we were merely physical beings, subjected to the laws of nature like everything else in the material world, then we could not act for moral reasons and hence would be unimportant. It finds it in that which proceeds from man and remains with him as his inner essence rather than in the accidents of circumstances turns of external fortune W henever a human being rubs the lamp of his moral conscience, a Spirit does appear.
This Spirit is God The standard objection to this reasoning is to advance a compatibilism about having a determined physical nature and being able to act for moral reasons e. It is also worth wondering whether, if one had to have a spiritual essence in order to make free choices, it would have to be one that never perished. Like God-centered theorists, many soul-centered theorists these days advance a moderate view, accepting that some meaning in life would be possible without immortality, but arguing that a much greater meaning would be possible with it.
Granting that Einstein, Mandela, and Picasso had somewhat meaningful lives despite not having survived the deaths of their bodies as per, e. If a finite life with the good, the true, and the beautiful has meaning in it to some degree, then surely it would have all the more meaning if it exhibited such higher values——including a relationship with God——for an eternity Cottingham , —35; Mawson , , 52—53; Williams , —34; cf.
Benatar , 35— Mawson , 53— More common, though, is the objection that an eternal life would include anti-meaning of various kinds, such as boredom and repetition, discussed below in the context of extreme naturalism sub-section 3. Like supernaturalism, contemporary naturalism admits of two distinguishable variants, moderate and extreme Metz The moderate version is that, while a genuinely meaningful life could be had in a purely physical universe as known well by science, a somewhat more meaningful life would be possible if a spiritual realm also existed.
God or a soul could enhance meaning in life, although they would not be major contributors. From this perspective, God or a soul would be anti-matter, i. They differ in terms of the extent to which the human mind constitutes meaning and whether there are conditions of meaning that are invariant among human beings.
Subjectivists believe that there are no invariant standards of meaning because meaning is relative to the subject, i. Roughly, something is meaningful for a person if she strongly wants it or intends to seek it out and she gets it.
Objectivists maintain, in contrast, that there are some invariant standards for meaning because meaning is at least partly mind-independent, i. Here, something is meaningful partially because of its intrinsic nature, in the sense of being independent of whether it is wanted or intended; meaning is instead to some extent the sort of thing that merits these reactions.
There is logical space for an orthogonal view, according to which there are invariant standards of meaningfulness constituted by what all human beings would converge on from a certain standpoint. However, it has not been much of a player in the field Darwall , — One influential subjectivist has recently maintained that the relevant mental state is caring or loving, so that life is meaningful just to the extent that one cares about or loves something Frankfurt , 80—94, Subjectivism was dominant in the middle of the twentieth century, when positivism, noncognitivism, existentialism, and Humeanism were influential Ayer ; Hare ; Barnes ; Taylor ; Williams As a result, subjectivism about meaning lost its dominance.
Those who continue to hold subjectivism often remain suspicious of attempts to justify beliefs about objective value e. Theorists are moved to accept subjectivism typically because the alternatives are unpalatable; they are reasonably sure that meaning in life obtains for some people, but do not see how it could be grounded on something independent of the mind, whether it be the natural or the supernatural or the non-natural.
In contrast to these possibilities, it appears straightforward to account for what is meaningful in terms of what people find meaningful or what people want out of their lives. Wide-ranging meta-ethical debates in epistemology, metaphysics, and the philosophy of language are necessary to address this rationale for subjectivism. There is a cluster of other, more circumscribed arguments for subjectivism, according to which this theory best explains certain intuitive features of meaning in life.
For one, subjectivism seems plausible since it is reasonable to think that a meaningful life is an authentic one Frankfurt , 80— For another, it is uncontroversial that often meaning comes from losing oneself, i. Work that concentrates the mind and relationships that are engrossing seem central to meaning and to be so because of the subjective elements involved.
For a third, meaning is often taken to be something that makes life worth continuing for a specific person, i. Critics maintain that these arguments are vulnerable to a common objection: they neglect the role of objective value or an external reason in realizing oneself, losing oneself, and having a reason to live Taylor , ; Wolf , , 89— One important strategy is to suggest that subjectivists can avoid the counterexamples by appealing to the right sort of pro-attitude.
Instead of whatever an individual happens to want, perhaps the relevant mental state is an emotional-perceptual one of seeing-as Alexis ; cf. But the will itself And without any appeal to objectivity, it is perhaps likely that counterexamples would resurface. Another subjectivist strategy by which to deal with the counterexamples is the attempt to ground meaningfulness, not on the pro-attitudes of an individual valuer, but on those of a group Darwall , —66; Brogaard and Smith ; Wong Does such an intersubjective move avoid more of the counterexamples?
If so, does it do so more plausibly than an objective theory? Objective naturalists believe that meaning in life is constituted at least in part by something physical beyond merely the fact that it is the object of a pro-attitude.
Obtaining the object of some emotion, desire, or judgment is not sufficient for meaningfulness, on this view. Morality the good , enquiry the true , and creativity the beautiful are widely held instances of activities that confer meaning on life, while trimming toenails and eating snow——along with the counterexamples to subjectivism above——are not.
Objectivism is widely thought to be a powerful general explanation of these particular judgments: the former are meaningful not merely because some agent whether it is an individual, her society, or even God cares about them or judges them to be worth doing, while the latter simply lack significance and cannot obtain it even if some agent does care about them or judge them to be worth doing.
From an objective perspective, it is possible for an individual to care about the wrong thing or to be mistaken that something is worthwhile, and not merely because of something she cares about all the more or judges to be still more choiceworthy. Of course, meta-ethical debates about the existence and nature of value are again relevant to appraising this rationale. Most objectivists instead try to account for the above intuitions driving subjectivism by holding that a life is more meaningful, not merely because of objective factors, but also in part because of propositional attitudes such as cognition, conation, and emotion.
A related approach is that, while subjective attraction is not necessary for meaning, it could enhance it e. For instance, a stereotypical Mother Teresa who is bored by and alienated from her substantial charity work might have a somewhat significant existence because of it, even if she would have an even more significant existence if she felt pride in it or identified with it. Over the past few decades, one encounters the proposals that objectively meaningful conditions are just those that involve: positively connecting with organic unity beyond oneself Nozick , — ; being creative Taylor ; Matheson ; living an emotional life Solomon ; cf.
There is as yet no convergence in the field on one, or even a small cluster, of these accounts. Furthermore, a life that not only avoids repetition but also ends with a substantial amount of meaningful or otherwise desirable parts seems to have more meaning overall than one that has the same amount of meaningful desirable parts but ends with few or none of them Kamm , 18—22; Dorsey These three cases suggest that meaning can inhere in life as a whole, that is, in the relationships between its parts, and not merely in the parts considered in isolation.
However, some would maintain that it is, strictly speaking, the story that is or could be told of a life that matters, not so much the life-story qua relations between events themselves de Bres It is worth considering how far this sort of case is generalizable, and, if it can be to a substantial extent, whether that provides strong evidence that only life as a whole can exhibit meaningfulness.
Perhaps most objectivists would, at least upon reflection, accept that both the parts of a life and the whole-life relationships among the parts can exhibit meaning. Supposing there are two bearers of meaning in a life, important questions arise. Naturalists until recently had been largely concerned to show that meaning in life is possible without God or a soul; they have not spent much time considering how such spiritual conditions might enhance meaning, but have, in moderate fashion, tended to leave that possibility open an exception is Hooker Lately, however, an extreme form of naturalism has arisen, according to which our lives would probably, if not unavoidably, have less meaning in a world with God or a soul than in one without.
Another salient argument for thinking that God would detract from meaning in life appeals to the value of privacy Kahane , —85; Lougheed , 55— Beyond questioning the value of our privacy in relation to God, one thought-provoking criticism has been to suggest that, if a lack of privacy really would substantially reduce meaning in our lives, then God, qua morally perfect person, would simply avoid knowing everything about us Tooley First and foremost, there has been the argument that an immortal life could not avoid becoming boring Williams , rendering life pointless according to many subjective and objective theories.
The literature on this topic has become enormous, with the central reply being that immortality need not get boring for more recent discussions, see Fischer , 79—, , —42; Mawson , 51—52; Williams , 30—41, —29; Belshaw , — However, it might also be worth questioning whether boredom is sufficient for meaninglessness. Suppose, for instance, that one volunteers to be bored so that many others will not be bored; perhaps this would be a meaningful sacrifice to make.
Being bored for an eternity would not be blissful or even satisfying, to be sure, but if it served the function of preventing others from being bored for an eternity, would it be meaningful at least to some degree?
Another reason given to reject eternal life is that it would become repetitive, which would substantially drain it of meaning Scarre , 54—55; May , 46—47, 64—65, 71; Smuts , —44; cf. Blumenfeld If, as it appears, there are only a finite number of actions one could perform, relationships one could have, and states one could be in during an eternity, one would have to end up doing the same things again. To be sure, one might not remember having done them before and hence could avoid boredom, but for some philosophers that would make it all the worse, akin to having dementia and forgetting that one has told the same stories.
Others, however, still find meaning in such a life e. A third meaning-based argument against immortality invokes considerations of narrative. With immortality, the novel never ends How meaningful can such a novel be? In reply, some reject the idea that a meaningful life must be akin to a novel, and intead opt for narrativity in the form of something like a string of short stories that build on each other Fischer , —77, , —
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