Almost all the world’s greatest philosophers and poets have faced up to the paradox and incongruities that confront us when we consider ourselves and our humanity. From Psalm 8 to Shakespeare’s great soliloquy in Hamlet, many of the world’s most beautiful and profound reflections have focused on the paradox of man and woman. As part of humanity, we humans are so small and so great, so strong and so weak. We rise so high and we sink so low. We are body and we are spirit. We are mortal and we are immortal. We have a grandeur and we have a pathos. Sometimes our little lives seem like a momentary fleck on the heaving ocean, yet we are all always the center of our own universe while we live, and together as humanity we are the most powerful and influential creatures in the whole animal kingdom. We can see things as they are; we also know the way things ought to be, and sometimes the difference makes us laugh and sometimes it makes us cry. What other beings in the universe are like us in these ways? What explains this paradox and these incongruities, and even more, how can we hope to reconcile them in a way that makes life meaningful?
Biblical Christianity is more than just another private religious view. It’s more than just a personal relationship with God or a source of moral teaching. Christianity is a picture of reality. It explains why the world is the way it is. When the pieces of this puzzle are properly assembled, we see the big picture clearly. Christianity is a true story of how the world began, why the world is the way it is, what role humans play in the drama, and how all the plotlines of the story are resolved in the end. In The Story of Reality, bestselling author and host of Stand to Reason, Gregory Koukl, explains the five words that form the narrative backbone of the Christian story. He identifies the most important things that happen in the story in the order they take place: 1) God, 2) Man, 3) Jesus, 4) Cross, 5) Resurrection. If you are already a Christian, do you know and understand the biblical story? And for those still seeking answers to the questions of life, this is an invitation to hear a story that explains the world in a way nothing else will. This story can change your life forever.
Not only creativeness and enjoyment are meaningful. If there is a meaning in life at all, then there must be a meaning in suffering. Suffering is an ineradicable part of life, even as fate and death. Without suffering and death human life cannot be complete. ¶ The way in which a man accepts his fate and all the suffering it entails, the way in which he takes up his cross, gives him ample opportunity — even under the most difficult circumstances — to add a deeper meaning to his life. It may remain brave, dignified and unselfish. Or in the bitter fight for self-preservation he may forget his human dignity and become no more than an animal. Here lies the chance for a man either to make use of or to forgo the opportunities of attaining the moral values that a difficult situation may afford him. And this decides whether he is worthy of his suffering or not.
Sometimes we feel in the midst of these many tasks in our vast world as though we were laborers in a giant factory where something is being made that we can never see. We are being required to stamp out this piece of sheet metal, to make this handle, to tighten this bolt — and to do all this over and over again without knowing what the whole process is all about. … But for the most part we fundamentally believe that something is going on, something is being accomplished. … We dimly see and hope that this is something glorious in which we are engaged. Something which, if we knew what it was, we could take pride in acknowledging as a work we had been allowed to serve.
How do we explain human consciousness? Where do we get our sense of beauty? Why do we recoil at suffering? Why do we have moral codes that none of us can meet? Why do we yearn for justice, yet seem incapable of establishing it? Any philosophy or worldview must make sense of the world as we actually experience it. We need to explain how we can discern qualities such as beauty and evil and account for our practices of morality and law. The complexity of the contemporary world is sometimes seen as an embarrassment for Christianity. But law professor David Skeel makes a fresh case for the plausibility and explanatory power of Christianity. The Christian faith offers plausible explanations for the central puzzles of our existence, such as our capacity for idea-making, our experience of beauty and suffering, and our inability to create a just social order. When compared with materialism or other sets of beliefs, Christianity provides a more comprehensive framework for understanding human life as we actually live it. We need not deny the complexities of life as we experience it. But the paradoxes of our existence can lead us to the possibility that the existence of God could make sense of it all.
There is exactly one overriding question in contemporary philosophy… How do we fit in? … We now have a reasonably well-established conception of the basic structure of the universe. We have plausible theories about the origin of the universe in the Big Bang, and we understand quite a number of things about the structure of the universe in atomic physics and chemistry. We have even come to understand the nature of the chemical bond. We know a fair amount about our own development on this little Earth during the past five billion years of evolution. We understand that the universe consists entirely of particles (or whatever entities the ultimately true physics arrives at), and these exist in fields of force and are typically organized into systems. On our Earth, carbon-based systems made of molecules that also contain a lot of hydrogen, nitrogen and oxygen have provided the substrate of human, animal and plant evolution. … The most important set of basic facts, for our present purposes, are given in the atomic theory of matter and the evolutionary theory of biology. … It is not at all easy to reconcile the basic facts with … a conception of ourselves as conscious, intentionalistic, rational, social, institutional, political, speech-act performing, ethical and free will possessing agents. Now, the question is, How can we square this self-conception of ourselves as mindful, meaning-creating, free, rational, etc., agents with a universe that consists entirely of mindless, meaningless, unfree, non rational, brute physical particles?
Kindness’ covers all of my political beliefs. No need to spell them out. I believe that if, at the end, according to our abilities, we have done something to make others a little happier, and something to make ourselves a little happier, that is about the best we can do. To make others less happy is a crime. To make ourselves unhappy is where all crime starts. We must try to contribute joy to the world. That is true no matter what our problems, our health, our circumstances. We must try. I didn’t always know this and am happy I lived long enough to find it out.
Few, if any, thinkers and writers today would have the imagination, the breadth of knowledge, the literary skill, and-yes-the audacity to conceive of a powerful, secular alternative to the Bible. But that is exactly what A.C. Grayling has done by creating a non-religious Bible, drawn from the wealth of secular literature and philosophy in both Western and Eastern traditions, using the same techniques of editing, redaction, and adaptation that produced the holy books of the Judaeo-Christian and Islamic religions. The Good Book consciously takes its design and presentation from the Bible, in its beauty of language and arrangement into short chapters and verses for ease of reading and quotability, offering to the non-religious seeker all the wisdom, insight, solace, inspiration, and perspective of secular humanist traditions that are older, far richer and more various than Christianity. Organized in 12 main sections — Genesis, Histories, Wisdom, The Sages, Parables, Consolations, Lamentations, Proverbs, Songs, Epistles, Acts, and the Good — The Good Book opens with meditations on the origin and progress of the world and human life in it, then devotes attention to the question of how life should be lived, how we relate to one another, and how vicissitudes are to be faced and joys appreciated. Incorporating the writing of Herodotus and Lucretius, Confucius and Mencius, Seneca and Cicero, Montaigne, Bacon, and so many others, The Good Book will fulfill its audacious purpose in every way. ~ Product Description
We all want to know how to live. But before the good life was reduced to ten easy steps or a prescription from the doctor, philosophers offered arresting answers to the most fundamental questions about who we are and what makes for a life worth living. In Examined Lives, James Miller returns to this vibrant tradition with short, lively biographies of twelve famous philosophers. Socrates spent his life examining himself and the assumptions of others. His most famous student, Plato, risked his reputation to tutor a tyrant. Diogenes carried a bright lamp in broad daylight and announced he was “looking for a man.” Aristotle’s alliance with Alexander the Great presaged Seneca’s complex role in the court of the Roman Emperor Nero. Augustine discovered God within himself. Montaigne and Descartes struggled to explore their deepest convictions in eras of murderous religious warfare. Rousseau aspired to a life of perfect virtue. Kant elaborated a new ideal of autonomy. Emerson successfully preached a gospel of self-reliance for the new American nation. And Nietzsche tried “to compose into one and bring together what is fragment and riddle and dreadful chance in man,” before he lapsed into catatonic madness. With a flair for paradox and rich anecdote, Examined Lives is a book that confirms the continuing relevance of philosophy today—and explores the most urgent questions about what it means to live a good life. ~ Synopsis