I believe it was Bertrand Russell who asked: if there is a "problem of evil" why is there not a "problem of good"? His answer was that there is a problem of evil only for those whose premises make evil seem anomalous. Following up that thought: If I believed that the world is the creation of the evil Cthulhu, designed to make us miserable and mad, why are there good and joyful moments? Why does Cthulhu let Bach's music slip through into ontology? Why are we allowed to take and feel such pride in our child's growth and accomplishments, if we are supposed to be miserable? My guess is that different Cthulhu-ists have different opinions. Schopenhauer's Will might be thought to raise the same question. But he might say that the Will preserves its own existence by preserving our generational cycles, so allowing the pride of parenthood is a necessary price the Will must pay to continue to have humans whom it can torture. As to music? it may have played a ro...
Posts
I've heard that Auguste Comte, the founder of positivism, used the issue of the chemical composition of the Sun to illustrate his idea of questions that could not be answered. Since it is obvious (in Comte's view) that we can never get a sample from the inside of the sun to test, we can never know what it is made of, and such an inquiry should be written off as "metaphysical," not positive. Silly philosophers, eh? It is very easy in hindsight to say that Comte shouldn't have been so dogmatic about the possible reach of human knowledge, or the specific means by which chemical composition can be determined. What about the inside of a black hole? Can we say anything definitive about THAT? If so ... how? since we can't go there? Or, if anyone of us could get within the "event horizon" for a time, we couldn't get information back. In a recent blog post, a physicist, Sabine Hossenfelder, considers whether the question of the contents of a bl...