Hvorfor skapte gud arvesynd?

[Petrvs Romanvs]

Spinoza sier vi bør se på våre liv under evighetens synsvinkel (sub specie aeternitatis), noe Wittgenstein senere utdypet:

The work of art is the object seen sub specie aeternitatis; and the good life is the world seen sub specie aeternitatis. This is the connection between art and ethics. The usual way of looking at things sees objects as it were from the midst of them, the view sub specie aeternitatis from outside. In such a way that they have the whole world as background. Is this it perhaps—in this view the object is seen together with space and time instead of in space and time?

 

Each thing modifies the whole logical world, the whole of logical space, so to speak. (The thought forces itself upon one): The thing seen sub specie aeternitatis is the thing seen together with the whole of logical space.

 

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The philosophical I is not the human being, nor the human body or the human soul with its psychological properties, but the metaphysical subject, the boundary (not a part) of the world. The human body, however, my body in particular, is a part of the world among others, among animals, plants, stones etc., etc.

 

Whoever realizes this will not want to procure a pre-eminent place for his own body or for the human body. He will regard humans and animals quite naïvely as objects which are similar and which belong together.

Mer om dette finner man i PDFen: Wittgenstein and the Metaphysics of Ethical Value (125kB).

Endret 30. januar 2008 av Ba'al-Sebul