看看愛恩斯坦又如何說。
(1)
A man's ethical behavior should be based effectually on sympathy, education, and social ties and needs; no religious basis is necessary. Man would indeed be in a poor way if he had to be restrained by fear of punishment and hope of reward after death.
(2)
If people are good only because they fear punishment, and hope for reward, then we are a sorry lot indeed. The further the spiritual evolution of mankind advances, the more certain it seems to me that the path to genuine religiosity does not lie through the fear of life, and the fear of death, and blind faith, but through striving after rational knowledge.
(3)
During the youthful period of mankind's spiritual evolution, human fantasy created gods in man's own image who, by the operations of their will were supposed to determine, or at any rate influence, the phenomenal world.
(4)
The desire for guidance, love, and support prompts men to form the social or moral conception of God. This is the God of Providence, who protects, disposes, rewards, and punishes; the God who, according to the limits of the believer's outlook, loves and cherishes the life of the tribe or of the human race, or even or life itself; the comforter in sorrow and unsatisfied longing; he who preserves the souls of the dead. This is the social or moral conception of God.
(5)
I cannot conceive of a personal God who would directly influence the actions of individuals, or would directly sit in judgment on creatures of his own creation. I cannot do this in spite of the fact that mechanistic causality has, to a certain extent, been placed in doubt by modern science. My religiosity consists in a humble admiration of the infinitely superior spirit that reveals itself in the little that we, with our weak and transitory understanding, can comprehend of reality. Morality is of the highest importance -- but for us, not for God.
(6)
Nobody, certainly, will deny that the idea of the existence of an omnipotent, just, and omnibeneficent personal God is able to accord man solace, help, and guidance; also, by virtue of its simplicity it is accessible to the most undeveloped mind. But, on the other hand, there are decisive weaknesses attached to this idea in itself, which have been painfully felt since the beginning of history.
(7)
A human being is part of the whole, called by us 'Universe'; a part limited in time and space. He experiences himself, his thoughts and feelings as something separated from the rest--a kind of optical delusion of his consciousness. This delusion is a kind of prison for us, restricting us to our personal desires and affection for a few persons nearest us. Our task must be to free ourselves from this prison by widening our circle of compassion to embrace all living creatures and the whole nature in its beauty. Nobody is able to achieve this completely but striving for such achievement is, in itself, a part of the liberation and a foundation for inner security.
羅素說得更妙。
We are told that sin consists in acting contrary to God's commands, but we are also told that God is omnipotent. If He is, nothing contrary to His will can occur; therefore when the sinner disobeys His commands, He must have intended this to happen.
違反上帝的也是衪的志願，那麽違反者是該受罰還是受賞呢？要是受罰，是否公平？不受罰，對信衆又是否公平？兩難也。自己搞出來的，也要自己搞掂。要接受榮耀，也就要接受譴責。針無兩頭利。
原帖由 Guest from 125.70.241.x 於 2008-2-8 06:27 發表 
如果没有上帝 我就什么都可以干 因为是物质世界 没有神 人要多坏就多坏 难道不是吗 何必自觉向善呢 没有什么比你的良心更忠实 魔鬼知道人的软弱 别忘了现在活着 就该感恩 ... |
遊客 2008/2/8 06:27
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2008/2/8 12:07
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2008/2/8 17:07
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)同D老師辯經....
