续59楼,
需要注意的是,奥卡姆剃刀剃掉的是有神无神的争论,而不是把神给剃掉了,
所以这把剃刀与信仰自由并不矛盾.
并非有神是信仰,无神就不是信仰.
无论有神还是无神,都无法证明.所以都属于信仰.
一个好的信仰(宗教),应该能与其他信仰兼容.
如果只能信我的信仰,要消灭其他的信仰,那就接近于邪教
(尽管在邪教成员看来,可能会觉得他们是在帮助\解放他人)
重温维特根斯坦在<逻辑哲学论>中的这段话吧:
6.363 The procedure of induction consists in accepting as true the simplest law that can be reconciled
with our experiences.
6.363 归纳的过程在于采取可与我们的经验相一致的最简单的规律。
6.3631 This procedure, however, has no logical justification but only a psychological one.
It is dear that there are no grounds for believing that the simplest eventuality will in fact be realized.
6.3631 不过,这个过程并没有任何逻辑的根据,而只有一种心理的根据。
显然,没有任何理由相信,最简单的情况也就是实际上将要发生的。
6.36311 It is an hypothesis that the sun will rise tomorrow: and this means that we do not know whether
it will rise.
6.36311 明天太阳将升起,是一个假设;而这就是说:我们并不知道,它是否将升起。【259】
6.37 There is no compulsion making one thing happen /84/ because another has happened. The only
necessity that exists is logical necessity.
6.37 一事因另一事的发生而必然发生的那种强制性是不存在的。只有一种逻辑的必然性。
6.371 The whole modern conception of the world is founded on the illusion that the so-called laws of
nature are the explanations of natural phenomena.
6.371 整个近代的世界观都基于这样一种幻觉,以为所谓自然律就是对自然现象的解释。
6.372 Thus people today stop at the laws of nature, treating them as something inviolable, just as God
and Fate were treated in past ages.
And in fact both are right and both wrong: though the view of the ancients is clearer in so far as they
have a clear and acknowledged terminus, while the modern system cries to make it look as if everything were
explained.
6.372 因此,人们在自然律面前,还像古人在神和命运面前那样,将其奉为某种神圣不可侵犯的
东西。
实则古人与今人都既是对的又是错的。不过,古人就其承认有一个明确的终极(界限)而言倒是更为清楚
明白,而在近代的体系中则似乎把一切都给解释了。