It doesn't. We have many libraries filled with material on life.
He can state with authority that karma does not exist just as he can state with authority that unicorns do not exist: Very easily. There is no evidence of such an effect, and no evidence for anything that could transmit or cause the effect. It is as imaginary as anything could be said to be.
Absence of evidence != evidence of absence. Perhaps worth rethinking your assumptions? All of the libraries in the world can't prove we're not brains in vats collectively hallucinating everything or an ancestor simulation running on supercomputers in deep space. Pehaps your breakfast today was imaginary? I could make just as strong a case for that as you can for the "imaginary" nature of karma.
> It is as imaginary as anything could be said to be.
I think you have not really grasped the meaning of that. Do you find leprechauns to be equally plausible as karma? Do you find sandwiches to be as equally plausible as leprechauns? Do you really? Really? You actually live your life with equal expectations of sandwiches and leprechauns?
If that is really the case, then you are clearly insane. Actually insane. Any rational human has at least the slightest ability to reason in a Bayesian manner.
(We've apparently maxed out the threaded comments system..so I'll respond to your response below here)
"Simulationism is completely irrelevant.
Reality is defined as what our senses permit us to perceive, any other definition is not productive. Honestly rejecting it is insanity If we are in a simulation then sandwiches are real if the simulation presents sandwiches to our senses. The simulation, if we live in one, does present sandwiches to us, but it presents absolutely no evidence for karma.
Why do you believe in karma more than leprechauns? Or karma instead of anti-karma? The supposed simulation presents equally little evidence for either."
First - I wonder why you get to define reality as the sum of our sensory experiences? Seems to me our senses fail us often. A simple example - I wonder have you ever done mushrooms? Your senses can give you lots of interesting data at times. So I'd challenge the notion that our senses are the sole possible basis for describing what is "real"
But note the weaknesses of my claim - I allow for the possibility of karma, where you do not. I was challenging your certainty about its nonexistence. Nothing more.
And on that front, the simulation argument is totally relevant, because it attacks the certainty of any of your claims about what is real. Ask Mario or Luigi what's real and their answers won't line up with what you and I think is real. And if we are, in fact, in a simulation, there isn't much that separates us from either of them.
Do I believe leprechauns are as common here on Earth as sandwiches? No. Might there exist a Planet Leprechaun somewhere in the cosmos? Sure. Again, absence of evidence is not evidence of absence.
Do I believe karma could be real? Sure. Do I know it to be real? No. But neither can you know that it's not. There is, if you're honest and rigorous, very little that we can be truly certain of. And this is a good thing - because it keeps our minds open to possibilities. (Which might be worth trying?)
> So, in the sense that you "allow for the possibility of the reality" of karma, do you similarly "allow for the possibility of the reality" of unicorns? Yes? No?
Care to answer that?
Although I technically permit the possibility of either, in the sense that I recognize the limitations of knowledge, I nevertheless reject both in practice. Do you? Are they on equal footing?
A rational adult rejects childish fairytale creatures, and a rational adult similarly rejects karma.
If they are are equal footing, then all you are doing is obnoxiously injecting epistemology into a casual conversation. Do you do this every time somebody mentions that something doesn't exist, or just when you catch the whiff of religion?
"> So, in the sense that you "allow for the possibility of the reality" of karma, do you similarly "allow for the possibility of the reality" of unicorns? Yes? No?
Care to answer that?
Although I technically permit the possibility of either, in the sense that I recognize the limitations of knowledge, I nevertheless reject both in practice. Do you? Are they on equal footing?
A rational adult rejects childish fairytale creatures, and a rational adult similarly rejects karma."
I thought I covered your Y/N on unicorns with my answer about Planet Leprechaun. But, sure, Planet Unicorn is equally plausible.
Incidentally, the millions of Buddhists in the world would be amused to know that none of them are "rational".
As an aside, I'd argue that there's more evidence for karma than there is for unicorns or leprechauns. At its core, karma is the idea of cause and effect. Actions have consequences. This is entirely consistent with much of what we think we know about the world.
If karma exists, then it can be measured. It has not been measured.
> I thought I covered your Y/N on unicorns with my answer about Planet Leprechaun. But, sure, Planet Unicorn is equally plausible.
> Incidentally, the millions of Buddhists in the world would be amused to know that none of them are "rational".
I submit that where this a discussion about Saint Patrick's Day, and somebody described the origin of Leprechauns and in the process offhandedly referred to them as a fiction, you would not object. You would not even think of objecting. Objecting would never cross your mind.
You are only objecting here because you become uncomfortable when religion enters the picture. Millions of adults believe in karma and call it religion so you are willing to be obnoxious about epistemology, but in conversations where religion is not hinted at, you would not even consider objecting.
So the new tarantula they discovered yesterday didn't exist until it had been measured?
Regarding the rest of your claim - I certainly do not become uncomfortable when religion enters the picture - I was a philosophy major, have experimented with the practice of a variety of religions, etc.
I seek truth, for myself and others. A prematurely closed mind strikes me as an obstacle to this endeavor. So I spoke up. Perhaps that was a mistake?
Regardless, I think we understand each other - you believe you know that karma is no more plausibly real than unicorns or leprechauns. I believe that this claim is unfounded. You think that this makes me insane/irrational. Have I got it right?
>So the new tarantula they discovered yesterday didn't exist until it had been measured?
"Can be measured", not "has been". But if someone had claimed to know of the existence of a tarantula with the specific characteristics that species has, and it had not yet been observed (not even by the person claiming to know about it), that person would be crazy. That they were right would be a coincidence.
What leads you to believe that karma is more plausible than unicorns and leprechauns?
jlgreco noted above that karma has not been measured, and implied that this meant that it didn't exist. The tarantula example was intended as a response to that claim.
Regarding your supposed coincidence - how does predicting karma differ from predicting the Higgs? Until recently, the Higgs previously had never been directly measured, and now it seems that it has been. It's a coincidence that they found what they were looking for? That stretches credulity. I wonder why the prediction of karma would be any different than any of the predictions made by Western science.
As for why I believe karma is more plausible than unicorns, well, to answer that question I do think it is important to be clear what we mean by karma, in order to get at what I find plausible. There are many different specific definitions for karma with more nuance than we likely want to dig into here, but the core idea, as I said above, is the idea of cause and effect. Perhaps the biggest difference between the karmic notion of cause and effect and our Western ideas of cause and effect is the idea that our intentions matter in determining the consequences of our actions. Why does this seem plausible to me? Well, it has been my experience that intentions do matter, and can often result in real world effects. How specifically does this happen? I'm not sure. But magnetism worked before we understood why. As did gravity. So it's plausible to me that karma (insofar as it is understood as the intentions of our actions having real consequences) could operate before we understand (or can measure) why. Is this certain? As I've said, no. But it certainly seems plausible that intent matters.
On the other hand, if by karma you mean the idea that our actions and intentions will result in a specific kind of rebirth, well, that's perhaps less plausible to me than the more generalized notion. But I'm certainly not willing to declare it Not The Case.
> how does predicting karma differ from predicting the Higgs?
With which model have you predicted the existence of karma? What rigorous experiments have supported the assumptions and prior predictions of this model? Is there a "The Unreasonable Effectiveness of Mathematics in the 'Eastern Sciences'" I can look to?
> Well, it has been my experience
Human experience, without very careful treatment, is as near to worthless as you can get. You should know that. Seriously dude, this is elementary.
> But magnetism worked before we understood why. As did gravity.
The effects of gravity and magnetism can be observed. They were conclusively observed well before they were explained. Karma however has never been explained NOR observed. The effects of karma exist only in the fevered imaginations of lunatics and the delusionally religious. If it objectively exists in reality then it, like magnetism or gravity, could be independently measured in an empirical fashion, even if explanation escapes us.
> "you believe you know that karma is no more plausibly real than unicorns or leprechauns. I believe that this claim is unfounded. You think that this makes me insane/irrational. Have I got it right?"
Yeah, it seems like you have that about right. I feel like I am talking to losethos here or something. What evidence have you for justifying your assessment of the plausibility of karma? Your "feels" do not count; if you want karma to be taken seriously alongside proper science, then do the fucking legwork. Otherwise just admit that it is your own wishful thinking and delusion.
> "but the core idea, as I said above, is the idea of cause and effect."
Bullshit. The core idea is a self-leveling system of cause and effects governed by some universal system of ethics. I deny no pedestrian cause and effect reality, only apparently supernatural systems governed by some system of ethics.
> "have experimented with the practice of a variety of religions"
For reasons that should be obvious to all, this does not inspire the confidence that you seem to think it should. Furthermore, you have entirely misinterpreted what I have said. I am not accusing you of being uncomfortable around religion, but rather being uncomfortable around criticism of religion in its entirety. You are "white knight"ing religion. You ascribe it importance without justification.
-- Here you say human experience is as worthless as it gets. Earlier you said that our sensory experience is the foundation of all reality. Which is it?
-- The question I was asked was why do I consider karma plausible. My feelings do in fact count on that score.
Beyond that, I get the sense that you're just trolling me at this point, so I'm done now. Like I said, I think we understand each other. Good luck.
>At its core, karma is the idea of cause and effect. Actions have consequences. This is entirely consistent with much of what we think we know about the world.
At its core, a unicorn is a mammal. A warm-blooded animal which nurses its young. This is entirely consistent with much of what we think we know about the world.
I guess I shouldn't be surprised that a dogmatic thinker responds with an ad hominem attack when their assumptions are questioned. I am, I assure you, quite sane. Sane enough to allow for the possibility of the reality of karma, which you do not, simply because you do not have evidence in hand at this moment in time.
Do some reading. Start with this: http://www.simulation-argument.com/simulation.html It's a probability-based argument for the notion that we are in fact inside an ancestor simulation. Would love to hear your thoughts on how you know it to be incorrect. Then go read some Descartes and tell me a cool story about how he's insane.
Trust me, I understand that your sandwich feels real to you. But that doesn't make it so. Any more than your opinion that karma doesn't exist makes that the case.
Reality is defined as what our senses permit us to perceive, any other definition is not productive. Honestly rejecting it is insanity; if rejecting ones own senses is not insanity, then what is? If we are in a simulation then sandwiches are real in all meaningful ways if the simulation presents sandwiches to our senses. The simulation, if we live in one, does present sandwiches to us, but it presents absolutely no evidence for karma.
Why do you believe in karma more than leprechauns? Or karma instead of anti-karma? Or narwhale fighter pilots? The supposed simulation presents equally little evidence for any of these. Yes, a rational mind allows for the possibility of karma, but no more so than the possibility of leprechauns, anti-karma, and unicorns. That is to say, in practice, a rational mind rejects all of the notions if "the simulation" has not presented reasons not to do so.
So, in the sense that you "allow for the possibility of the reality" of karma, do you similarly "allow for the possibility of the reality" of unicorns? Yes? No?
"Reality is defined as what our senses permit us to perceive"
if this is some sort of fundamental truth, it means that reality is subject to the rate at which our technology evolves. the overwhelming majority of the sonic spectrum skips right past our perception, unless we use technology. so how might one conclude that there were sounds beyond our perceptions, say 1000 years ago? he or she might look at the EFFECTS of sound on animals, and infer that something beyond our senses was at work.
"if rejecting ones own senses is not insanity, then what is?"
so your advice to a pilot in a cockpit is to go with one's senses at all costs? one's senses are never trumped by reason? lol.
we have plenty of evidence for cause and effect, most of which you've already stated you buy into. we can't perceive (AKA measure) gravity, but we can measure the EFFECTS of gravity. according to your tidy little definition, gravity isn't real. i'm sure you're shocked every morning when you step out of bed and don't float away.
why is karma any more relevant to talk about it than unicorns and leprechauns? from psychology to medical science, we have lots of evidence that belief and intention can directly affect reality.
an understanding that all actions have effects in the world and that we can attract things in our lives which we choose to focus on, empowers people to be active, positive and fearless agents in the world rather than passive, negative and victimized ones.
and to conclude:
"Henceforth, my dear philosophers, let us be on guard against the dangerous old conceptual fiction that posited a "pure, will-less, painless, timeless knowing subject"; let us guard against the snares of such contradictory concepts as "pure reason," absolute spirituality," "knowledge in itself": these always demand that we should think of an eye that is completely unthinkable, an eye turned in no particular direction, in which the active and interpreting forces, through which alone seeing becomes seeing something, are supposed to be lacking; these always demand of the eye an absurdity and a nonsense. There is only a perspective seeing, only a perspective "knowing"; and the more affects we allow to speak about one thing, the more eyes, different eyes, we can use to observe one thing, the more complete will our "concept" of this thing, our "objectivity," be. But to eliminate the will altogether, to suspend each and every affect, supposing we were capable of this -- what would that mean but to castrate the intellect?"
