The Necessity of Logical Complements


I have been seeing this question quite a lot lately, so I thought I’d write a short post.

Enquiries on Atheism

Without God, how do atheists find meaning in life?

Impudence, never wavering, ceaseless and interminable, sets itself upon the task of trying my patience.  What meaning can be harvested from unremitting and compulsory servitude?  With God, “meaning” is reduced to the desires of another.  Without God, “meaning” encompasses the distinct region of individuality that permits its development and cultivates personal responsibility.  Moreover, it is temporary.  Homologous with one’s consciousness, it rises and falls accordingly.

With life comes death.  Life’s conceptual opposite is necessary for cognitive perceptibility.  Thus, through life’s logical complement we obtain meaning.  In contrast, eternity precludes our capacity to truly appreciate life, for it is an illusion constructed to allay our anxieties, insidiously subduing our comprehension in the process.  How does one wrest meaning from that which lasts forever?

Meaning is a human construct and its existence is predicated by consciousness.  Through consciousness we accumulate experiences, which give…

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Categories: Philosophy

2 replies

  1. Does the premise that “with God” meaning is necessarily reductionist actually follow? This seems to be a non-sequitar. By way of analogy, do we suppose that our children can have no requisite meaning given that they are in some sense reduced to living out the desires of another? Is no responsibility or individuality developed under such pretense?
    Is it correct to assume that you view death in the same sense that Heidegger does? Our failure to grasp the end of our existence necessitates a sort of inauthenticity in living?

  2. If we take your analogy, would you agree that individuality is a progressive development? Children are at one time under the total control of the parent, and with time they obtain more and more personal responsibility. This is supposed to culminate at the age of majority, but there is often a residual left of the parent’s influence well into adulthood. Other stages reduce this influence further (i.e. buying a house, parenthood, the death of one’s parents, etc.). It may, or rather, it is likely to never completely disappear; but there is also more latitude than could be argued for the religious influence.

    I do not put as much emphasis on death as Heidegger. I think it is important – one of the most important things to keep in mind – but I do not think it is of primary import. My views are probably closer to Sartre than Heidegger.

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