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Belief as Desire: Thinking In Jewish XXX

There is indeed a problem with the whole idea of believing in something because one wants to rather than because the evidence pushes one in that direction.
Alastair Hannay, Introductory Essay to Kierkegaard, The Sickness Unto Death

Belief as Desire: Thinking In Jewish XXX

Belief as Desire: Thinking In Jewish XXX

Believers often define faith as belief in something without evidence; a deeply felt attachment to an idea or principle that, when closely examined would simply fall apart. Some rely on a belief system to explain the unexplained (please note I did not use the term unexplainable simply because, given enough time, all things are explainable but some things today remain unexplained) often sticking to older, yet no longer credible, constructions (e.g., the creation of the universe in six days by a creator God no longer is credible in a universe now known to be billions of years old). Still others claim to have experienced personal miracles in their lives and can only attribute those miracles to the intervention of God or Jesus or some saint or another with no other empirical evidence other than personal experience to back up their claims. Many of these stem from arguments of incredulity which basically go like this: “I can’t think of any other reason for ‘this’ to be therefore it must be the hand of a creator God because nothing else explains whatever ‘this’ is.”

People of faith, especially those who conger a teleological purpose coupled with an eschatological end of times, seem to recognize that their core beliefs are mythological in nature but that all will be revealed when the messiah comes or returns depending on which eschatological story one takes as being the ‘truth.’ It seems that the messiah may appear in the very next moment of time or sometime in the distant future (while some believe in the imminent appearance of the messiah without the ability to attach to that appearance a definite time or place).

Here’s the rub; the very belief in a purpose to the universe, to the very earth we walk upon, to the core of existence is a belief system that may or may not be true. What if, for example, there were no purpose, that the universe, the earth, our very existence were merely the result of probabilities resulting from the physics of the big bang. If this is the case, claiming there must be a purpose to life, that life itself must be meaningful as conditioned by the imposition of meaning or purpose by a creator God, has no foundation. Claiming that there is a teleological purpose is nothing if not the incredulity of belief. It overlooks evidence.

If there is no intrinsic meaning for our very existence is it possible to create meaning or is all lost? If the very core of human life is meaningless, how does one not dispair? If one sees oneself bound to a chain of events stemming from the teleological, if one is, in this sense, bound to a core of sin and redemption where redemption is the reward for living itself, there is little available to the human being but a dispair arising from unfulfilled desire for redemption. If, on the other hand, one addresses life as being in the moment, that one is embedded in the flow of life itself, almost like standing in a river rushing downstream, then one is able to adjust to the vagaries that arise from the changing flow without teleological hope ruling the day. Sometimes the river runs slowly, sometimes rapidly, sometimes the water level is low and sometimes it is flooding, all events that are predictable yet randomly occurring. It is said that one can never stand in the same river twice. What one can do is experience the flow rather than focusing on how one may be redeemed from it.

To remove the teleological along with the idea of eschatological redemption conditioned on the appearance of the messiah does not, however remove response-ability from the equation of life. It does remove conditional response-ability bound up in sin and redemption freeing it from the dispair tied to desire. Once the burdens of fear based desire are removed one’s response-ability is simply an ethical response to the other [person], not one based in fear of punishment or desire for redemption but simply because it is the right thing to do. By acting for the welfare of the other one extends the interiority of the self to the exteriority of the other while incorporating the uniqueness of the other into one’s on lived-experience. No need to condition the obligation to act as a response-able human being, to the contrary, one must act without reservation and without expectation for any reward or recognition or the act is not response-able, rather it is bound up in self interest and self preservation.

 

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