our perspective we do not presume that hazard is the basis of the choice. It is the opposite; the choice is a well thought out decision.
We do not consider hazard as a random process of decision. It can be a convenient term to label an option of an alternative that cannot be verified. For hazard can be either in an oracular form, considered as a mean of divination, or in the form of indifference hazard, considered by science to be imposed by situation. The probability of hazard, in our perspective here, is unfound if laws of probability can be reduced to exact and succinct laws. According to scientific assumption water gushing out of a tap does so in a succinct and precise order where there is no place for hazard. The probability factor can be discarded depending on our unawareness of the order ofhe result. Our lack of knowledge of causes and effects, even in what is geometrically quantifiable, leads to complexity, often paradoxical remains a problem to be resolved. It is prompted by the limits of present knowledge which remains enigmatic: e.g. the Wall of Max Planck; the mystery of matter and time; the wall of death.
Becoming conscious of one’s limits the individual recoils to his faculty of belief. Metaphysical thought has nearly disappeared giving way to scientific knowledge. Scientific concepts of the emergence of auto organization can lead to arguments of probabilities of internal organizing finalities; external finalities cannot be excluded for lack of evidence.
But these probabilities are inherent within the choice alternative. The imposing enigma of existence prompts the question of creation (whether expressed internally or externally) causing a proof dilemma. The necessity of the faculty of judgment as well as the
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