Chapter 49

In this chapter, you will find one of my brief attempts at philosophy as a layman. I would like to discuss the perfect ideal of wisdom and virtuousness as being our chief and essential prototype, and see if this leads us to rational faith in God through simple deductive logic governed by our ability to reason.

Perfect virtue and wisdom in their purest form are ideals. At any time, we are free to use this standard of perfection to reform ourselves without pretentiousness. We are, however, bound to confess the impactful measurement that our pragmatic elements of pain and pleasure impose on this ideal as a reliable motive source; otherwise it could fully govern our moral actions without difficulty. And accordingly we would recognize any abstraction from the pursuit of this ideal as contradictory to the sum of all possibilities. It is necessary to possess a knowledge of all that is possible within our power despite an awareness of our deficiencies, as this ideal is the only proper indefectible absoluteness.

In and through it, the ideal is the correct and highest prototype of all things, and an incongruous detraction from it could be considered little more than an illogical division between competing forms of false reality. We may discover that any demotion of the highest presentment of truth to our minds that has a connection to a possible perfected experience would be the source of a problematic illusion, and could even be treated as a phenomenon peculiar to the human mind. In consideration of our sinful nature, this would not be unpredictable.

We are free to choose our interpretations and opinions of reality, but we are not free to choose the facts that govern our reality. We might rightly presuppose this homogeneous nature of things as primitive and thus, original. Since there cannot be an infinite regression of causation, there has to be an original cause; thus, anything truly original befittingly originates from God. Consequently, the only deduction we are left with cannot be considered as anything other than an aggregate of the highest reality, the sum total of all possibilities filtered through the limited power and understanding granted us by God.

This is all so palpably correct, seemingly simple, and even intuitive. It is at least quite clear that our intuition to this standard of correctness and perfection, which is only possible by our capacity to receive clear directives from God, should resign itself upon the faculty of sensation. We now have proof of the nature of empirical intuition from an undeviating certainty outside ourselves, which is yet another design clue God left for us leading right back to Him. This then characterizes a peculiar nature of the origin of knowledge, intuition, reason, pragmatism, and the other various kinds of certitude available to us. We do not enlarge, but rather disfigure ourselves when we lose sight of our respective limits; however, we are rather foolish not to aspire toward the perfect ideal set before us and within us.