Within the realm of DGB Philosophy, everything starts with the premise -- or actually the conclusion based on a line of reasoning that we have built up in other essays -- that God is a metaphysical and mythological ideal; not an epistemological reality.
So the first DGB 'false idol' is simply this: confusing epistemological truths for projected metaphysical and mythological self-ideals.
Now let us bounce to the other religious polarity. I was partly listening to and watching a short biograpy on CNN this morning -- a part of the series 'Black America' -- and I partly heard (I hope I didn't misinterpret this and/or take it out of context) a section where Martin Luther King was describing how he could behave so strongly and courageously in the constant face of danger and death -- and King answered basically that he got his strength and courage from his belief and faith in God, and his belief that God was basically 'ordaining' him to do what he needed to do to improve black rights -- to improve human rights -- in America, and everywhere.
Now, for me, and for DGB Philosophy, I pull two or three different things out of this Martin Luther King outake which will take us down two or three different paths. Actually, there are probably more paths than this -- let's try the following six.
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We can look at God and religion from:
1. an epistemological, common sense, point of view;
2. a psychological point of view;
3. an ethical point of view;
4. a pragmatic, functional point of view;
5. a metaphysical-mythological point of view.
6. a humanistic-existential view.
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1. Epistemologically and common sensically, any talk abouot God and religion does not hold up very well unless you want to try to go down the path of 'intelligent design -- and 'intelligent desinger' theory. You can read some of my other essays on this subject that pursue this theme.
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2. Psychologically, to understand the real nature of God and religion in man's life, we need to understand two things;
a. What psychological processes are involved in the creation of God and religion?;
b. What are the pragmantic and functional values of creating God and religion in man's -- or any one man's or woman's -- life?
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2a. In order to properly understand the psychological dynamics of God, religion, and mythology in man's life, one has to understand the nature of projection -- plain and simple.
Man 'projects' -- mainly subconsciously and out of his awareness -- his thoughts and feelings onto everyone and everything in his social and natural environment -- his universe. Imagine a movie camera that takes the 'film' in the camera and 'projects' this film onto a screen in the form of a movie. Man -- meaning men, women, and children -- do this all day and all night (dreams) whereby they take the 'film' inside their heads and play it out in the uviverse substituting themselves for other 'role players' -- other men and women, children, animals, objects, sybols...and God.
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God is our own thoughts, feelings, impulses, actions -- put together in a self-idealized energy package -- looking back at us, as if from a projected mirror, but more appropriately, from a projected 'Father(or Mother)-Figure' who generally gives us strength, courage, hope, and optimism for the present and future.
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We can go into any time period and/or any culture -- for example, ancient Greece -- and learn much about the psychology of the people and the culture by understanding the psychology and the mythology of their 'projected Gods'. Gaea, Zeus, Hera, Apollo, Dionysus, Poseidon, Aries, Hades, Athena, Aphrodite, Hermes, Artemis, Hestia, Hephaestus...See my future article(s):
On The 'Multi-Dialectic Connection Between Greek mythology and the Psychology of Man' (See also Carl Jung in this regard...)
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This brings us back to Martin Luther King and the functional pragmatics -- for some, indeed many people -- of having God and relgion in one's life.
Martin Luther King showed the perfect idealistic combination to the American people and the world in general of religious ethics, a democratic understanding of what human rights really means, righteousness, tolerance, non-violence, compassion, rhetorical brilliance -- and the type of courage that most people can only dream about where one is fully prepared to die -- and he did -- for his political, ethical, and social cause.
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And behind Martin Luther King's unmitigated courage, we have his own statement that he derived his courage from God.
Epistemologically and psychologically, I could lay down my DGB philosophical (religious, deconstructive) challenges.
But I won't.
Because at this point I have to -- indeed, I fully want to -- bow down and pay my respects for a much more courageous, and greater man.
And finally, I say in conclusion, there is a place in DGB Philosophy and in human behavior and human culture for the functional and pragmatic value of religion when it is practised anyway and anywhere close to the way Martin Luther King practised it.
And at this point all epistemological and psychological deconstructive challenges need to take a back seat to those truly and congruently religious people who are really willing -- and put their action where there thoughts and feelings are -- to treat all people compassionately regardless of their race, colour, sex, religion, and/or culture.
There is a valuable place in human activities where religion seeks to unite people; not divide and/or destroy them.
And if the word 'God' is used by me and/or others to help unify people -- and not to divide people, destroy people, control people, exploit people, manipulate people, undermine people, and/or take away their own free-will and their right to believe and/or not believe what they want to (including not believing in 'God') -- then I support its usage.
God is the dialectical bridge between you and me.
We just have to find that bridge.
-- dgb, July 26th, 2008.
