DEBATE! Jay Dyer Vs Fabian Liberty Scott - TAG & Libertarian Rights Theory

To do this on YouTube. Can you guys hear me? Is a sound good because I don't have all my equipment with me when we're on the road. So as you guys know, we'll be en route doing many big podcasts and that will be in the next few weeks. So we got Rouselin, we got Jamie Kennedy, we got whatever podcast, we got Hodge Twins, Sam Tripoli, all coming

All right, sorry every time I try and do space, so hopefully that doesn't.

Can you hear me?

Yeah? Can you hear me?

Yeah?

Not good? Okay, Well no I was I was just saying, yeah, sorry, yeah, No. I I initiated this conversation or this debate or whatever picked up. You know, I saw you debate many moons ago again slick with Zulu, and that felt like that debate didn't go anywhere, well because you you left after getting frustrated for whatever reason.

Well, the reason I the reason I love, the reason I left was that there was a would you rather try this on? If this is going to be spotty here connection wise. We could try to do this on collab cam on video. Would you rather do that or just go with what we got I have?

I don't even know what that is.

So basically it's just stream yard orcume me stream labs. It's just an in browser link that allows you to do video discussions. So if you're on your channel streaming or whatever, you can get No.

I'm not streaming. I'll be streaming later on to night. So it's it's fine. We can say.

It's just that it's your your sound cuts in and out towards the end of every sentence that you make. Are you on heavy hair?

I'll eat up on my mic.

Yeah. So the reason I left was because I was asking questions about justification and I felt like he was never going to answer it. So that was the reason I left the Zulu debate.

I would say, we obviously have different interpretations, but nevertheless so I yeah. So then I felt like there wasn't a good debate against libertarian And then I saw you put out a call against you know, looking for libertarians, and me and a bunch of other libertarians put our names forward, but also other people's names for it, like like, hey, you do rematch liquid with a better thing? You could

Right, No, we're on you two.

Okay, all right, so I can't say the f slur, but uh you debated a prag f slur. Uh and and so yeah and and so rightfully, I think anybody that is an actual libertarian was upset because.

I don't know who you're talking about. First of all, can you just tell me who that who it is you're talking about?

I remember the person's name again, because they weren't. They weren't like a famous you mean.

Like the Yren Brooke from the Objectivist Institute that.

No, yarn Brook is not a libertarian. It's actively fights against libertarianism. I've interviewed You're on Brook, and I think it's libertarianism. It's evil and must be defeated.

Uh what you mean?

Who I said? Yarnbrook is an objectivist? You had debated I can't remember it's been If someone can dig up the.

Austin Peterson you you.

Debated somebody that was very clearly left leaning, not not libertarian, libertine. Again, I don't remember the exact name, but if you found the twite or whatever, then yeah, and so I was like, dude, what the fuck is this? Like? This is this is bullshit? Like you put out a call to libertarians and then you bring on someone that's like a small l libertine brag?

Right, do you think it's a conspiracy that I don't want to engage with real libertarians? Got it?

I didn't say it was a conspiracy because I'm not saying anyone else was involved. I'm just saying it seemed like you were duck in a real conversation with libertarianism because you had one and you ran from that one.

And that was who I run from liquid Zula. Okay, did he answer what I asked about justification?

I believe multiple times from multiple different perspectives, you were upset because he wouldn't answer your redirect because he wanted it, and then eventually Andrews did so he answered it.

And what do you think that you answer? What do you think justification is?

What do I think justifications? Do you mean that? Like from like the hume like question, like what do you mean by.

Well?

Like yeah, the human question? What justifies this like or do you mean?

Like?

What do you mean by what is an attempt to state that the statement is true? Was that a claim or a principle of truth?

So that has to do with truth value? But no, justification is much more than that in epistemology.

Nevertheless, I don't think you just like I'm how is that a disagreement from the historical thing?

From what you're saying isn't even the historical idea because even back to Plato, justification deals with justified.

What have to do about whether or not you ran with if you.

Asked about the historic context of justification and I'm giving you the context that back to Plato, it means more than what you described.

Okay, that that's irrelevant to whether or not my interpretation of events.

Is if he didn't give, if he didn't give, if he did not give epistemic justification, then his answers were irrelevant to what I'm asking for.

Okay, So what would you what would be your what is your bar for.

Episode justified true belief in the Getty Air problem?

Okay? So again what what what would he have to say about jurism for you to say that he gave you the the aught is the thing that you why he didn't believe in the audience gain right, Like why he believes that contradictory statements can't be true in the negation of a contradictory statement is at the very least an ought not I don't know that I necessarily follow his ought thing, But why is that reason for you to run away from the debate? That's why I'm asking, like, what is yours?

So, just like him, you're a debate. Just like him, you're both not understanding what epistemic justification is not according to me, but in the discipline of epistemology. This is not something I made up. It's what's expected in any public academic discourse on the topic of how do we have good reasons for our beliefs? So justification deals with that, what are the good reasons for our beliefs, what gives them explanatory power, and what makes them coherent in a

Okay, But again, you're saying that he didn't meet your standard, But I know.

He didn't meet these standards. These standards are They're not my standards. This is what would be debated in any epistemology class, when you make assertions.

What the fuck are you talking about?

Am I talking?

Ran away from a debate? And then you said, well, he didn't answer my question because he didn't.

No, I said, he didn't justification the argument that he gave. And again you don't even understand, you don't understand, and again you don't understand why that doesn't get to justification, which is the entire point of the whole time.

What is this code? Like, like we're not even into the debate and you're already like it's a code, right, Actually he didn't.

You're the one that said that I was a pussy and that I wouldn't debate anyone except him.

You were how you ran from a debate and then when you've then.

I left a debate that I laughed at because it didn't answer just like, just like in this situation, you can't answer or even you don't even know the basics of the question, and you're just already for you know, do you want me to explain it to you in an ethical example?

Sure, give me an example of what you mean by because I don't see how I'm failing in any means.

Well, let's let's go. Let's go to the topic of do you want to do tag or do you want do you want to do self evidence? Either one is fine with me.

I don't know what you mean by self evidence or what you're referring.

Well, most libertarians and most people who argue for your type of a position out of the Enlightenment, believe that there are self evident truths or principles, things that are axiomatic. And I reject that.

You reject all axioms.

All self evidence claims.

Okay, so how okay, okay? You would say, okay, we can go in either one. That's fine. I don't I'm fine going again. The question, before we get too far away from it, is whether or not why I believe that this conversation or debate or whatever was important. Was that I felt like you had not, let's say, completed with a libertarian and your claim is that it wasn't epsomic justification. And I don't see why what standard he didn't but he didn't meet.

So when you just assert things to be the case, you're forfeiting the very question, because that means you're being arbitrary at hawk and not giving epistemic justification.

Well, he didn't do that. Yes he did. He did.

You don't Again, you don't understand what. You don't understand what justification. So you think that my standard is some subjective thing of what justification is. And I'm telling you that any epistemology class will hold you to the same standards that the laws of critical thinking, the laws of thought. Those are not my standards.

Words.

I'm just saying. So I'm saying common terminology in this domain and in this field. And you think I'm just saying words. That's why you guys are not fit for this debate. You're not even in the arena. You don't know the topics in the subject matter.

You're just insulting a making argument.

No, I'm telling you what's happening in the debate. Let's get into the argument. So do you believe in the non aggression principle? Do you agree with the non aggression principle?

Yeah? Absolutely, of course, I'm a libertarian.

Is that a normative claim?

Well, it's it's an axiom, right, So the normative claim that.

You shouldn't aggress not yeah.

One ought not a crypt that would be the normative claim.

So it's prescriptive and not descriptive.

Yes, libertarianism is a prescriptive ideology of natural I.

Thought you were saying in the Jimbob debate that you don't believe in prescriptive claims. It's just descriptive.

Oh sorry, descriptive. I apologize. I mixed up.

Okay, precisely. So the non aggression principle is normative, and therefore it's prescriptive, and therefore you're refuted.

Can you repeat that argument.

Let me write, you made a claim that we ought not aggress. That's what the non aggression principle states. That is a claim of ethical normativity, and that refutes your very position that libertarianism is is not prescriptive but merely descriptive.

No, I didn't make that claim. I specifically referenced argument.

I'm talking about your debate, your Gym Bob debate.

Pop interrupted. All right, we'll get we're in the actual debate, so we'll get into it. So, no, that's not true, and I didn't say the same did not occur.

In you just said? You just said that libertarianism. I'm not going to let you lie and go past your you're lying.

I'm not interrupting. You're interrupting.

So you think interrupting is lying. Those are two different things.

No, no, no, I think you're doing both. I think you're interrupting.

Is the non aggression principal, prescriptive or descriptive?

The non aggression principle is a an accident? Right?

And is it a claim?

I just said right that the actual ought claim or the ought not claim would be the negation and in liquid Zula's argment from my.

I'm talking about n ap. Why are you bringing Stop your possession, your position.

Derail, Stop trying to be real, Stop acting.

Like a top your position.

No big words don't make you an adult.

Just hold on for he doesn't even know the basic terms of this whole debate.

Right, you're just going to keep interrupting, and you're just gonna keep making.

Because you're deflecting. Everyone can tell you did the same thing with Jim Bob.

Sometimes something is the.

Non aggression principal, prescriptive or description.

Will you shush for a second?

Can you answer the question?

I am trying to answer the question, and you're doing the same thing Jim Bob, which is saying.

No, we just don't let you yeap and deflect. Can you answer the questions? Go answer yeah.

So again, So the not libertarianism is script. Okay, it is, sorry script, he's describing natural lawyer. Now, the non Russian principle is an axiom. Okay, it is not, and it is a descriptive.

No, it's not. You just repeted yourself. You said it's normative, so you refuted yourself. I'm not what is normativity interrupting? What is normativity?

Normativity is is, as far as we're discussing in ethics, would be a claim that something, uh, that that is universalizable and that we're.

All right, So you ought not aggress people.

Yes, you ought not aggress people.

Right, So your position controversy.

You will know it doesn't if you go and act like an adult for a second. So it can't what I said, and you keep interrupting me.

So let me stop bitching and make your argument.

Well stop, well, then shut up, act like an adult.

I'm waiting for you to answer. Quit whining.

No, you keep interrupting just.

Because you're not answering. Your whining and deflecting, I.

Am trying to answer, and you will not stop interrupting and stop acting like a toddler like just for a second, okay, I can I can make an argument, make the argument, and then you can do the same thing.

Well, let me stop saying let me and go.

I'm trying.

You're whining and bitching about me interrupting you when you're being dishonest, and then.

You're conversation because you keep interrupting.

Go make the argument.

Okay, So again, what I was saying is that previously what I had said is that Liquid Zulu's arguments one that I don't necessarily believe that.

What is your argument?

Why can you?

Are you so you're gonna keep talking about liquid Zulu when I've asked you specifically about your position. What is your argument? For the tenth time?

I am true.

Nobody is buying your bullshit.

There's no bullshit here. You won't shut up. Stop acting like a toddler.

You keep bringing up the things that are not relevant. Are you going to answer the topic?

I am a timing to do that, and you are not giving me the space to speak.

No, you go back to the thing that is irrelevant. I'm asking your position. I don't care what you think about liquid Zulu. Can you answer your positions on this? I am I don't care about liquid Zulu.

Again, I absolutely can't what goes and I'm bringing The only reason I am bringing up Liquid Zulu is because you called me a liar by saying that I was making the argument that Liquid Zulu was making no fact.

No, I'm saying you're lying about being dishonest about that debate. That's the lie that I didn't. You said I rage quit when I laughed at the guy, and no rage rage quitting is when you would have rage. And I laughed at that guy because I thought his answers were so low tier that it wasn't worthing in debate. And you're in the exact same situation. You're actually worse. You're actually worse than Liquid Zulu because you can't actually address the arguments. So is the nap an a claim or not?

If one wants to claim or justify ethics, then one not following. If the attempt If they if they do attempt to justify their ethical claims and their claims violate the non aggression principle, then it is contradictory. Therefore the negation is true.

Is the NAP an aught?

Now the NAP is not, in and of itself an aught.

The non aggression principle, does it retain does it pertain to normativity and ethics? That you ought not to aggress people?

It is an axiom that you hold if.

Your is it an ethical axiom?

If your ethical system, is.

That an ethical axiom? You ought not? Are you just lost and that's why you're spurading.

Out, I'm not you?

Is it an ethical at is it an ethical answer?

I just told you that the non aggression principle in and of itself is not an ethical That's false.

That's false. No, that's false. Axiom, even axioms, even axioms depending No, that's false. Even axioms, depending upon what they are or what they are about, can be ethical. Right, that's the point that you're missing. So when the axiom itself, calling it an axiom does not remove it from the ethical domain. That's how stupid. You can have an You can have an ethical axiom.

You would shut the fuck up and let someone finish the sentence.

But your sentences are dumb and they're bad arguments. It's an ethical claim. It deals with what the claim itself is that you ought not aggress people. That's an ethical normative claim. It's in the domain of ethics, even if you call it an axiom. Did you know you can have an ethical axiom?

Yes? But you you're not listening.

You're not No, you're just not understanding the basic distinctions.

No, you're just interrupting people midscent interrupting me.

It's no because your answers don't address it. Your answers don't address it. That's why I'm interrupting you.

I I.

Cannot believe.

How do you see that the How do you see that the axiom is not ethical when it's about ethics?

Will you allow me to answer this question?

How do you say that the axiom is not this question? Without interrupting answer? That's what we're waiting for.

Will you? I'm answer you a question. Will you allow me to answer answer? Allow me to answer anything?

The entire chat? Laughing?

You mean, yes, I get it that your checks.

We're waiting. We're waiting, will you will you? If you don't answer, I'm just going to move on because you can't. You can't handle an.

So are you going to allow me or not to actually answer? Without all you wanted?

To do is the flag. This is how weak you guys are. You guys are the worst that demend You're worse than Austin Peterson.

I don't know who Austin Peterson is. All I know is you should team up. Not you're not engaging in any way that I could have.

I'm not engaging again. Will you answer? If the axiom is moral in its nature and content, how is it not ethical or moral?

How is it not ethical or moral?

If the content of the axiom of the NAP is ethics and morals, how is it not moral or ethical or normative just because it's an axiom?

Okay, I didn't say that just because it's an axiom.

Yes you did. You said it's an it's axiom, it's not moral. You said it's an action it's not moral. I did, Yes, you did.

It's not moral.

You said it doesn't do. What do you think morals deals with? That's normativity, moral, ethical claims, or normative.

Claims sentence, Then you can't say that you've heard.

The whole chat knows you're a filibuster ring.

I'm not shillibuster ring. You stop and just let me make an argument.

We're waiting.

Will you allow me to whole.

Chap knows that you said that go.

Will you allow me to go? I'm not asking you to say go. I'm a simple question. Will you act like an adult from this point on?

If you make bad arguments argument, If you make bad arguments, that will interrupt you correct?

Okay, so you're so you're just going to constantly interrupt it. Talk.

So if you would like so, any you want to talk about anything but the assertions, the axiom is about ethics and normativity.

If you would like to have this debate, it is clear that you are.

Are you going to reply.

In conversation without a monator, So find a moderator and schedule the debate or run like you did from liquid Zulo.

I'm not running because you guys are too low to here to know the topics and what the categories are. To eat in debate you have, you have insults and interrupt You didn't even know what justification was. You didn't know what justification. You didn't even know what it was. No, you guys know you didn't. You had to ask me what it is. You have to ask me what it is?

I asked what.

You had to ask me what justification?

Is I asked you what your standard was, because there is.

Not my personal standard. It's not a subjective topic.

You're you're in you're very clearly not honestly.

Uh huh, right, So the axiom about ethics and morals is an axiom? And how is it not an ot claim?

There's no reason the n A P?

How is the NAP not an not claim?

Interrupt?

And then no, you're just bitching about interrupting to not answer. You're bitching about interrupting to not answer. How is the NAP not ethical or moral?

So again, so again, find a moderator and we'll do.

How is the NAP?

Go?

I will give you the time. How long do you want to answer? You want? Do you want? Like two minutes?

Now, you're gonna let me, do you.

Want like two minutes? Stop?

Leave you find a moderator and will see.

So you're running because you're rage quitting your rage quitting?

Well, no, no, no, I'm it's not ranged because I can remember, I can just laugh and then it magically becomes not rage.

Put Yeah, but yeah, but I I asked good questions about justification. What you didn't know what it was? And I'm asking you the same questions and you can't answer. Is the n a P an ethical normative claim?

I have answered?

So he no, you didn't answer answer, No, you didn't. What is the answer? So the entire the entire chat sees that this guy is running and he won't he won't debate.

What do you mean I won't debate? You won't You.

Won't answer the question, dude, If it's a simple question, why can't you just answer it? So I you did the same thing to Jim Bob because you're literally one of the worst debaters I've ever debated. You're worse than teed up at least teed up answers you know again, at least tied up answer. Do you want a two minute Do you want a two minute pause?

This is waste?

Do you want a two minute pause? Is the n a P ethical when it's about ethics?

Is it find a moderator?

Is the NAP ethical or moral?

Or not?

Find a moderate?

So you can't answer, You literally cannot answer that.

You can't up and you won't allow.

What is the answer?

You said you give me time to interrupted.

I'll give you two minutes. I will give you two minutes of silence.

I don't believe you. You're a fucking liar.

So there you go. Look at it, Look at your rage.

Quit.

I will give you two minutes of silence, and you still won't do it because you can't. You can't answer.

I can't find a moderator.

I don't have to find a moderator for you. You're not worth a fully moderated debate. You're too low tier to even know how low tier you are. You don't know what justification is. You didn't know what the term is. You asked me what it meants.

You interrupt?

You positive because your questions and answers are dumb, dude.

That's why everything's dumb, except.

Is the nap ethical or moral.

There's no reason for me to answer any of your.

Questions because you can't because you have already lost the.

Debate, and you're incapable of having You already lost about this without your rage quies.

Casting me out because you don't have an answer to I'll give you two minutes. I'll shut up for two minutes.

I don't, I don't.

Why would you not believe me when I can prove that I'll do it.

That's stupid, because you, because of your past behavior, all right.

I'm gonna be quiet right now. I'm gonna be quiet for two minutes and you can answer.

Okay, yeah, sure, go ahead. So now you're asking me a loaded question, which is, you know, when did you stop being you? So I'm obviously not gonna answer. But in regards to what is the non aggression principle, non aggression principle is an ought claim, but it is also an axiom. One can choose to follow that axiom or not follow that axiom in there in the system of ethics.

Don't even know what that is supposed to mean means of negating what is that supposed to mean?

Right, So, libertarianism as a whole is you know, the nap is axiomatic to libertarianism. But things such as like argumentation, ethics, and other forms of logic showcase that, you know, people that attempt to justify the law the jungle or are no longer in ethics. Right, you're if you're saying some people can be slaves or some property can be taken, then your your moral claims aren't universalizable and fall into contradiction.

H our moral claims univers sizable.

We ford to be a pru moral claim.

So there are universals. Yeah, okay, how do you justify universal claims?

How do I justify the existence of universal claims? Like, can you give me an example of one that may just making.

Uh yeah, one ought faulty nap.

Well, so we would start with existence exists, then we would move into.

Formal existence exists. What is that supposed to mean?

I've seen an unavoidable accident, Right, so one cannot argue I.

Mean it's a it's a it's a self referencing basically version of the identity principle. But how do you what does that mean? Existence exists?

That means that existence exists, right, it's it's it is self referencing in uh huh situation. But one cannot argue against the concept of existence.

Actually you can, because you can't actually pretty easily because existence.

Is well, yeah, I could say cats have wings existence.

No, no, no, I mean in a different point that existence is a very contested, ambiguous term in the history of philosophy. It's a metaphysical claim. So have you justified any metaphysics yet?

I would start where we're starting with existence, and existence justifies itself.

By the existence justifies itself. What is your proof for the proposition existence justifies itself?

It is you cannot make any form of logical argument in any about anything without justifying without existing, Like, it's impossible to.

Make a claim that's not even actually true. I mean, Boolean approaches to logic have made it deontological, so you can actually make onto you can actually make logical arguments without ontological claims.

That's not you're making an argument the moment that you make it justify.

No, that's not even true. That's that's a that's not a justification, and that's a fallacious move. So it doesn't keep it. It doesn't prove the metaphysical notion or the linguistic symbols that you use for the word existence are correct. In other words, it assumes all kinds of things like language, predications, language,

Okay, this is it's not the concept of existence, but not the definition of the word existence. So everything that you just said is silly.

No, everything I said is basic.

Philosophy, no idiot.

The fact that you think that there's self evident action.

Well, other people might like, what is the definition of the word What do you mean?

You don't think that the word existence is? What is it referring to itself?

Is impossible to our.

Concepts in this case? Are they based on linguistic philosophy?

Can you argue against existence?

It doesn't matter because I won't get you to justification even if I admit that. Even if I admit it doesn't matter because it doesn't achieve justification. So even if I admit skepticism and play the role of a skeptic and counter your claims about existence being existence, it doesn't

It does not The concept of existence is not does not.

The proposition existence exists, The proposition is itself relying on Does it rely on the law of identity? No, yes, it does. Existence exists is relying on the law of identity.

No, it would come after exists?

Oh my gosh, right like once.

No, to say existence exists relies on the law of identity, you're predicating identity, Yes.

Arisitilian formal logic ray like law of identity, law of excluded middle and law of non contradiction. Right, are going to be are going to be the foundation for making the argument that existency.

I'm calling in to question the argument.

Language and all those other things. But what I'm saying is is that by one attempting in any language in any in any means, anytime a.

Moral I know what you're saying, it's called retortion to.

Make a claim that that that requires existence for them that it presupposes exists.

I'm aware of that. But that still doesn't get you. I know that, I know it's called retortion. It's called retortion, and it doesn't get you to justification. That's the point, right, So.

How are you justifying because you clearly believe it existence.

Well, I believe in the transcendental argument for God's existence, and that's the ground for the logical categories which make it possible to predicate at all. So that's my worldview account. But even if I admit, even if I admit to you, let me explain the point as to why it doesn't get you justification. Right. So this comes up after Enlightenment

Or to prove I'm not making the argument that it doesn't seem possible. I am making the argument that it is not possible.

So if you're saying it's not possible, you would have to demonstrate exists. Then I know that. So then you would have to then you have to answer Const's dilemmas of how you know there even is an external world to which these categories apply.

Okay, So constanlemma in how do I know that there is an external world.

To where the concepts apply? Like when he critiques the ontological argument, he's pointing out that there's nothing about the term existence that contains within it the notion of perfection. So just proving that something exists doesn't get these other metaphysical qualities like perfection. So likewise, in your case, the same problem applies.

What is what is? What is? If you can explain it for me batter like what is like perfection or like the human.

Like cons I'm saying that const critique of the ontological argument is applicable to the argument that you're making about the ontological claim that existence exists. I'm saying that you need all kinds of things to be the case for that to hold or to be true, and those other things have not been proven yet, and so it's not self evident or axiomatic. It rests on a bunch of other assumptions, all the things I've listed, like language.

Space, space, time, causality.

Correct well, when cont critiques the Kogito, he says that it assumes time and space. But I'm not making that argument. Okay, but it's similar.

To Okay, so your argument is that you need I'm having a hard time. My mom's gone real quick.

For you to say existence exists and to say that that's self evident and axiomatic, because if you denied it, you couldn't reason about the world, you couldn't reason at all. I agree with that principle and that point but that does not get you to epistemic justification because it doesn't answer constant dilemma that even if the proposition is true, you don't know that it applies to an external world without assuming an external world. And I agree with you

Even if we were like in the matrix or something, there must be an external world for existence who exists.

But you haven't proven that yet, and so that's why this statement is not axiomatic. So it rests on other beliefs.

Well, it was sweet.

I mean I could if something acxiomatic or Okay, no, it could be false axiom. But like people self evident, axiomatic beliefs can't rest on another belief. That's the point, or else they're no longer.

Is what is the belief that existence exists.

In this case, that it applies to something in an external world to give it meaning and content. To refute my point about why it doesn't get you to justification, you needed.

To apply the existence itself.

You haven't shown that.

You haven't.

Now you've read it Now you haven't demonstrated that no existence, that it's not a concept.

There is that there is a material world that exists.

Now now you're adding, uh, now you're moving the goalpost, because there's nothing in the word There's nothing in the word existence that necessarily tells you that it's about an external world. That's what you just you just added and altered. Well, you know you might be existence exists, and now you're modifying it to say that, well that means necessarily the external world. What is there in the word existence that necessarily means external world?

So I think you, I think you might actually be right on this only because existence is this is is objective. It's randy and right. So you wouldn't you just wouldn't deny or I don't think she would support any idea of like the spiritual or any other type of world other than the material world. I think it is probably implied, but maybe not explicitly stated. So like, yeah, that's fine. If you want to critique existence exists, you know, to like better.

Well, I'm just giving examples of why it modern. I'm just giving examples or why it doesn't get you to self evidence or justification in an epistemic sense.

Well, it's like I'm you're saying it doesn't because there could be a spiritual.

World that I never said any of that.

Well, you're saying that it doesn't imply the materials.

All I need is one defeater, and I've given you a couple of defeaters. It doesn't mean that I have to all CON's positions. So no, I don't believe.

All I'm asking Your argument is that existence exists, doesn't imply the world.

Correct, that's our content, right, And well, this content.

Wasn't alive to critique existence from the from the checktives.

He made this critique in a similar way critiquing the ontological argument. That's what I'm saying.

So when I make the argument existence exit and you're saying, well, this doesn't necessarily apply to the existence we're in, I guess I don't have an argument for that, because we exist in the existence we're in. There is no other existence.

That's just starting, that's just starting the thing question.

I'm actually genuinely trying to understand your critique here. It's not like I'm like I'm not like, how.

Well, the point so to make it very live.

In this world? Right, we we we are acting, we're behaving, We're attempting to justify.

The point is that all systems, the point is that the point is that all beliefs, all propositions, all statements, true statements, et cetera, and my view are theory laden. And so this has been a long walk to get to the point, to try to prove or demonstrate that classical foundationalism, which is the epistemology that the Enlightenment relies upon in most libertarians, is philosophically enough, estemically on faulty ground.

Now you're changing the argument.

No, I'm giving you an example of why the word existence does not have self evident meaning to it.

It's contingent.

Let me finish, there's contingent upon a paradigm.

So if I just start changing the meaning of words, right and then saying that, well.

I mean, you're the one that did that, where you you modified existence to mean a material external world. But there's nothing necessary enough. The word that tells you that.

The existence exists as an argument is a justification.

It's not a justification because it's a restatement of a self evident in your view, truth doesn't tell you anything about the world. You're assuming it does. But how do you know it does?

Well, it tells you that an individual cannot the reason is an unavoidable accident.

But you keep calling it unavoidable, resting on the assumption that it actually applies to an external world, which you haven't demonstrated.

But you're not making argument like that's a critique.

It's an internal critique. My argument is an eternal critique.

Yeah, but you're saying that there is a way that you can defeat existence exists argumentation by redefining words and concepts of what No.

I'm simply pointing out, I'm.

Clarifying what existence means in the objective his framework. And you're saying, ah, but what if.

I whether it's a non sequitor. There's nothing about the word.

Existence that you attempt to it's.

A non sequitor in your system.

The moment that you attempt to argue that you know the world is actually just like this platonic forms, or.

That I didn't say that. I just gave an example that wasn't my point I'm using.

I'm using use in like the universal right, the one that one you know, attempts to make any form of justification. They do so in the world that we live in.

I mean, again, assuming that there is an external world, which you haven't demonstrated yet. So the whole point is not because I'm you don't understand what a defeater argument is. It doesn't mean that I'm a skeptical like human. It means that I'm using the argument from human Kant to prove why your assertion existence exists is not self evident. It rests on other things, That's the point.

But you haven't shown that it rests on other things.

I gave you multiple examples. For example, it rests on the assumption that it applies to the external world. Have you demonstrated that existence exists applies to the external world and not just a conceptual framework? When was that justification?

Again? Who who is? Who can exist? Right without exist?

So you're answering a question to answer the question I asked you.

I'm trying to get you don't understand.

Maybe maybe that maybe we maybe everything is an ideal existence and there is no external world. I don't believe that, But I'm saying that your assumptions are not justified, even within your own system. How do I know that the word existence, when it has a vast array of meanings throughout the history of philosophy, somehow necessarily means a material, physical, external world. There's nothing about the word existence that necessarily

So if there are the necessary condition for existence is well, hold on, let me not go there. So I'm you're you're saying that the argument isn't justified because one could make arguments outside of reality.

I'm saying that it's a non sequitor and that it rests on multiple other assumptions which have not been proven, and so it's not self evident.

So, but some existence is self evident. I don't understand.

I mean, again, you just keep re starting the position that's a variation on the original position, And how do we know that? What does that mean?

Because if one because we because we obviously exist in some capacity.

So your answer is that it's just the case. So the answer is again, that is just the case.

So I have those classical foundations and it's antable axiom.

Again, you keep asserting that, but then you've admitted that it relies on other things like an external world, which that proposition, the proposition itself does not contain within it a necessary existence of an.

Ex Okay, So so I have put forward that existence exists, and you've heard that argument. Need it? You say it doesn't. It's it's not justified because it relies on other assumptions. What do do you have a counter argument for our existence?

Yes, and again it's the existence of God grounds and justifies the transcendental categories which make possible things like predicating about existence in the created realm. So there's not even one God, no, because in Christian theology, for example, there's two types of existences. There's uncreated and created, and so there's nothing about the word existence that tells me necessarily

Yeah, yeah, what is an uncreated existence God himself? Yeah? Okay, well that's like, yeah, but what do you mean by like, what is an uncreated system?

It means that he is timeless. It means that he is a noncomposite, He is outside of time and space. He is transcendent, he is imminent, he is perfect all the attributes that we would ascribe to God in our system.

So when you say he's timeless, what is what is? What do you mean by that? It's a doesn't exist in reality.

No, outside of time, meaning that he's eternal. He created time, he's outside of time.

So like, well, like would a vampire be an ungreated existence if he's immortal?

Anything mortal is created by definition?

Okay, so.

Yeah, but I'm just pointing out that the word existence doesn't necessarily tell you anything self evident without a paradigm to inform the word and its meaning, even language itself. Is why I mentioned earlier to you linguistic philosophy, it's a holistic structure. It's an epistemic wholism, which means that there's no words that function in an independent way. You could read Wickenstein on this because he talks about how words and terms are part of linguistic structures and systems

Yeah, what like, So it is true that words, you know, have a have a shared meaning that we kind of assume people get like, you know, and we see language pain constantly where a word has are and then over time the meaning of the word kind of changes from the cultural context because it's because it's just a function, right, It's a tool. A word is just a tool to describe a concept, and you know, communication is often more often than not imperfect.

Right.

But but what I'm trying to understand is, you know, I agree that that is a that is a problem in argumentation. You have to kind of assume that the reader understands the meaning of the word has right, but that isn't always perfect. But how do you justify? How do how does your position differ?

In existence?

Exist? And so though far that it justifies? Like saying God is uncreated is like like you're just saying it's it's outside of the rules, and it exists and it doesn't.

Well, now outside of your rules? So and are I have a different paradigm. So I'm thinking and arguing in terms of paradigms or world views as a whole. The transcendental argument is a comparison of to world views or paradigms. So it involves the entire system because the Christian theistic system conditions what I mean by words like existence or time or creation or whatever all of those things are.

How does that? How does how does the Christian? How does christ ethics? Like? All these things are made up of words? Right, So it's the same problem that that that would occur in any well.

I don't have the belief that words are in language are all purely social constructs. I believe that what the words refer to is conceptual and universal and objective and not subjective.

Yeah, it work, But the words themselves are just communicating concepts or ideas.

Right, But that's why the words can be flexible. You can have Roman numeral V I I or the Arabic number seven that are referred to the same abstract conceptual entity. But that has nothing to do.

It doesn't get us any justification of like how how you solve the problem? As you see that justification can't be met on anything unless we posit a god. But I don't understand how.

That well, because they The tag argument argues that any predication, any proposition, relies on the structures that are necessary for the possibility of language and predication. So, in other words, to say, a sentence like the tree is red, a shout me the tree is green rests on a certain type of world where there are there is regularity in nature. It rests on the possibility of having knowledge, universals, linguistic structure, grammar.

Well, yeah, that would be true for objectives philosophy as.

Well, Right, But the difference between the difference between you and I is how we give an account for those things, and that your accounts are not good accounts, is what I've been arguing.

So what is your good account that solves this problem?

In the well, there are no self evident positions or statements because they're embedded within a network or a web of beliefs that we all have. And thus, if my system or my view is holistic, if I'm an epistemic holist, then I have to give an account for the system as a whole and how those structures or how those

So you're just saying only God can do this, So therefore God is that every saying.

I'm saying that. The argument is that the only being who can give given a grounding for those things is the being revealed in the Christian worldview.

How is it so? But but God doesn't exist in reality.

I don't even know what does that mean?

He said, he's an uncreated existence. How is he doing this?

I said, he's transcendent and he's imminent. That means that he exists outside of time and in time.

So he does exist in reality.

Well, you keep calling reality. I would say, there's two realities. There's created reality on created reality.

So you stay the reality outside of material reality. Yeah, okay, where it was? So how so how do you prove that?

Well? I could just I could prove it by the transcendental argument and the impossibility of the contrary that anytime you utilize language, you're utilizing conceptual, abstract things that are not reducible to physical sense data, and that only God in the trinitarian sense could give a justification for how that's possible?

Well, no, I reason, reason alone explains that humans have the capacity for reason.

Well that alone, you're all humans?

Well, humans as a category.

How do you have a justification for categories?

What do you How do I have a justification that that that humans have the capacity.

Know that there are things called categories like this.

I'm trying to figure out a way to answer this. You would accept it? So the how do I justify the categories exist in the mind that people.

Well, so now they're just in the mind. They're not actual, they're not outside the mind like the numbers.

They're not material.

They're not material, No, of course not. Okay, so there's immaterial.

Things that there's no category three?

Right, there are immaterial things that exist and material things.

The mind does not create reality. A reality exists independent. Okay.

How do you know that there are two types of things, physical and immaterial?

Well, we have we do have sense.

How does your senseta tell you that? You mentioned Hume? But how does your sensitive tell you that there's imterial things that are not based on sense data?

How does my sense data tell me that there are things that are not sense data?

That's what you just said a question?

Yeah, no, I said that we can see things in reality.

How does things tell you that there are immaterial things?

So the first thing is that we can see that there are material things?

Right, Well, I would say with the myth of the given, you don't even know that, and you haven't demonstrated that yet. But if I grant you that, how does that give to immaterial If.

Even even if I was like there there has.

To be you keep saying, and if you do philosophy, you know there's no has to any of this. You got to demonstrate that. You can't just assert that.

Well okay, well, if you interrupt someone, you know, then they can't make their full arge.

So empiricism won't get you to universal categories, is the point?

Yeah, No, I don't. I don't disagree that empiricism gets you, like, I don't disagree.

Okay, So what's the justification for the immaterial things?

Well, the justification for immaterial things is that the that concepts exist, you mean, ideas.

How do you know that? How do you know that the concept in my head of humans as a category is the same as the concept in your head? How do you You can't verify that?

You don't. We've already we've already stated that you can't necessarily verify that.

Okay, if you can't verify that, then you believe in immaterial things without justification that you can't verify?

Well, so do you? You don't know?

I believe in verification. I believe that I can justify it.

You you believe you believe.

That that's a too quo, that's a two way, that's a two quoke way, No, but you're that's a two quote way no but you, No, but you. It's a two quoke way.

No, it's not no but you because you just you.

Just said no, but you. My world view is different. I have a different account. You're not understanding that I have a different account than you.

I understand that. I understand that you like to interrupt people.

Now and then this is where once again you're deflecting because I brought you to a point. You said, you just see it. What's the justification? Listen when you say joke, what about you? That's a two quoke way. That's you know what a two qu.

I asked you. I asked you if you had the similar belief.

For thing, it doesn't matter what my similar breaks are. I will go into you said, I will go into that. It doesn't matter if I believe I have a different account of immaterial things.

Why why are you I have.

A different account of material things than you?

We were finally starting to get to talk like adults.

And you and again now that you've been pinned down, you don't want to go into it. What is the justification for immaterial things?

Do?

What is your justification for immaterial things.

What is my justification that immaterial immaterial things exist? So first I start with existence exists, but you say that that's not valid, but we'll just move on.

So, well, you kind of admitted that there's problems for that. Nor did you demonstrate the act. Did you demonstrate the external world which you said it means?

I said that in order for us to have existence, we have to exist in some type of thing.

Have you demonstrated that you demonstrate that? We know, you said an external world. What if we live in a mental world. You haven't proven that it's the external, material, physical world that we have. Necessarily, you haven't proven that. You've just asserted it.

The mind cannot the mind cannot exist without a material How do you know that?

You just assert this? What's the justification for this?

Well, so the justification for how reason or consciousness comes to me.

You keep asserting all kinds of metaphysical claims like that there's immaterial realities, and you've not justified any of these.

We do exist in some form of existence. Right, let's let's take into account.

I mean we exist in existence is basically a meaningless phrase.

Yeah, yeah, I'm going through it. Right, So we exist, We could exist by your your you're asserting, what if we exist in the frame of the mind, we would then have to note that an existence must have some form of identity specific.

How do we know that maybe it? Maybe it does. Maybe we're also it's aphrenic and our schema in our minds don't match up to anything in the external world. We just interpret it like it does.

Yees. So if if you deny the law of identity, then then this entire conversation is meaningful.

So but wait a minute, you said that existence exists doesn't rely on the law of identity earlier.

Well, we're moving, we moved past existence. What do you mean, No, you're.

We're still talking about it. So you're saying it does, it does rely on the law of the law of identity.

If if the law of identity is no, I'm saying that I'm moving from existence exists and then making.

That's a proposition that relies on the law of identity.

Obviously I'm making a separate claim, which is essentially that the law of I didn't.

Okay, how do we know that the laws like that and the classical Aristilian laws are the case and that they apply.

And by the way, we perceive, we perceive.

Existence, perceiving existence. You don't understand that, you don't understand why that doesn't answer that question. You're basically just saying, you're basically I'm.

Sorry ahead, No, No, you go ahead. It's fine.

You're basically just saying that my position is the case, because if you look at my position, it states that this is the case. And that's what the words mean my position.

No. No, what I'm saying is that we again premise one or action one I guess would be existence exist, we exist in some that to argue for uh, but you know, how do you know that is because of the negation. You can't argue against your own existence. Do so presupposes existence? It's impossible, but.

You have I'm making the argument right now. And what if our conceptual schema just seems to be the case in our minds but doesn't apply to an actual external ontological existence. How do we know? That is the question? And you can you can say that because it has to be that way, but that doesn't answer the objection or the defeater.

No, I'm saying that if you make the argument that existence doesn't exist, you fall into com tradition.

No, that's not the argument argument. The argument is that existence exists necessarily applies to some external physical world. You have not demonstrated the external world yet, and thus it's not axiomatic because it relies on other positions and other beliefs.

Well, it's well, the first axiom is existence exists. Once we recognize that one must exist in some capacity.

Then when you say one, you're just assuming the existence of the self. Have you not read a critique of the code self?

Well, of course, of course I'm assuming the existence of this.

Well, then thank you. Then it's not self evident. It assumes other things exactly.

No, it's the individual.

Does it assume the existence of the self.

It is the self that makes the argument? Is it not?

So?

Is it assuming it is? The proposition?

Would you okay, we'll put another axiom before it, the self exists, an existence exists.

But you have know now you're adding the moving the goalpost to add another proposition ahead.

Adding the post. I'm saying that's fine, I'll okay.

Then if this proposition exist, then it's no longer self evident because it relies on another proposition.

Obviously, so the self exist. Right, you just agree that the self exit.

No, I'm saying it doesn't matter how you construct it, it's no longer self evident because you're adding other propping up beliefs. So if you look, if you study this, it's it's no, it.

Is it's self evident because the self is the one that argues.

If someone that's a category error, that's a category error talking about the self does not make it self evident. That's that's amazing mistake.

Man. No, No, it's not a category. When when I say that something is the unavoidable axiom, what I'm saying is that one a person that attempts to argue a self, that attempts to argue against existence, is incapable of doing so because they exist. They must exist in order I know.

What says, I'm giving it the class critique of it.

A non an entity that doesn't exists can't make an argument against.

Uh, you know, you're missing the point.

It'sist that you're.

You're not even getting what the point of the objection is. It's not an objection about the ontological status of the self or whatever you could go that route. It's more fundamental than that that something axiomatic or what's called dosastic or properly basic cannot rest on any other assumptions, principles, or things that have not yet been proven or else. It is no longer doxastically basic, is no longer self evident.

So the argument, the argument for the for objective reality is.

I don't care about that object You're saying one action me to justify you know what the christ Let me ask you this.

You're asking me, you're asking me to justify this external reality. Okay, and you were saying that an external reality comes from that, that that this existence exists, you know, presupposes this external reality. What I'm saying is is that existence exists is one axiom of of of.

It doesn't matter that you say that it's one that doesn't It doesn't matter. It doesn't matter because.

That in order to justify objective reality, I don't think you know what entity and consciousness.

Well, you would need those things. But that's the point is that you've not yet demonstrated those things.

Yeah, so because if you say yes.

If you say yes, then you've admitted my point that it's not self evident it is.

Existence exists is self evidence?

No, it's it is not. Nor is the.

Reality.

Again, you keep saying it is that argument. You keep saying it is that. But I've given you multiple reasons why it doesn't get you to the justification for why you say that.

No, what it gets existence exists again is one axiom?

Does it rely on other things? Does it rely on other things? Does it rely on other things?

Does the existence exist rely on other things? No, it doesn't rely on anything it is.

Does it rely Does the proposition rely on grammar?

You being able to communicate that argument is not the same thing.

As the truth value of the proposition? Does it rely on grammar? To say it?

That's that's not an.

Argument, It is an argument. It's a classic critique. Does it rely on grammar?

If you say God is real and then someone just changes the definition of God, well, then then then that's a failure of communication.

No, it's not. It's a classic critique of foundationalism. If you knew the if you knew what I'm talking about, you know.

That critique to say that it relies on our ability to communicating.

Oh so wait a minute, so now it relies on communication skills.

That's what you're saying, not me. You're saying that language is required so that we know.

What the word correct. Propositions that are true, that have true, propositions that have truth value require language. Right, we are assuming when do your propositions? Do they do they rely on language?

Yes? Of course, argument.

Then they're not self evident. Thank you.

That's so stupid.

No, it's not the whole. This is like you want to go read J. Jay Wood's epistemology book where he makes this very argument that you think is stupid.

I think it's absolutely how this is a word kit.

Not No, you don't know about linguistic philosophy. I'm pointing out to you what a grad student would point out to somebody who's in a sophomore philosophy that you don't realize the assumptions that are being made. Right, just like when concrete kogie, when contique kog to listen, we.

Both realize, we both realize that language is a tool of communicating.

You can call it. That is, how does that it doesn't matter it's relying on communication and language, then it's not self evident if it relies on another thing, whether it's time, determination, predication, grammar, linguistic structure, all of those things negate the idea that it is self evident. Because it is relying on other things, it is no longer properly properly can it be?

Can it being of non existence? Green language?

That has nothing to do with answering this critique?

Can it being of can it? Being of non existence?

Has nothing to doing of non language? A being of non language sistence? A being of what is a being of non I don't know what being a language?

Do you know what a being of non existence is? I don't you seem.

A being of non existence is something incoherent?

Right?

Because existence exists? Thank you? It is incoherence to say that being.

I mean, this is I'm trying to be.

So finally we've gotten to the point where you were accepting existence exists?

I have Do you understand that you're not understanding what the debate is. It's different accounts of that phrase. I have no problem with the truth value.

The debate is tag and you're just fucking.

Tag is about worldview apologetics. That's the whole point and the thing. Do you know what I mean when I say something is when I say something is theory Layden. Do you know what I'm saying?

Uh?

Well, according to according in epistemology, man, he keep saying according to me, just in modern epistemology. Do you know what I mean when I say that that it?

Uh?

If it's theory, Laden, I would I believe it's like that there are ideas that predicate the concept. No without looking at its best.

Okay, So are you familiar with kuon and paradigm?

Not? Not recently? I'm fucking I like my the last time it took philosophy classes, like ten years ago, I'd forgotten a lot.

Right. So, So the whole point of Kun's paradigm is that in uh, the world, in social discourse, in philosophy, people don't realize that their whole set, their whole set of beliefs are actually based on a web of beliefs or an entire paradigm, and that all these things are interlinked and interconnected. Against the term epistemic wholeism. And it's kind of it's kind of similar to coherence theory. It's

It's kind of like the same thing.

There cons are Well, I'm not a postmodernist, but Dreda asked some of these questions. But more so relevant is Wvickenstein because when he talked about language games, he didn't mean that just playing games. What he meant was that language is a funny thing because the way language works is that, yes, it's flexible, and yes it can be you know, you can use different symbols to denote the same idea. But the point is rather that it is

So how does so the problem that I'm having here, it's a conversation, debate or whatever, is I don't see it's it seems you're saying, how do you justify existence exist when it presupposes concept I guess, right, So that's.

Kind of not just concepts, But I mean, I don't know what kind.

Of simplify that steel I'm trying to steal.

Man, it presupposes a lot of things, and I've listed a bunch of them, and I mean, I don't think those things are just conceptual. I think they're actual ontological structures and things that exist. But if you want to call them concepts.

Sure, right. But the issue that I have is in almost all of those we we get to this position where it's, well, how can those things be posited by a being of non system?

What does that mean? I don't know what you mean by about God.

I don't know, because you're you're the one that is saying that that that there is this hole, there's this issue, there's this possibility of existence not existing.

Or I never said that. I said uncreated existence is what God is, and we are created existence. I never said non existence.

By the virtue of arguing, I know you're doing an internal critique, I'm not necessarily letting this claim down, right, But what I mean is that if one is attempting to argue that existence exists is false, then they must believe it.

I didn't argue that no exist. I didn't argue it's false. I argue that you have not given an account of the proposition in an epistemic sense, right.

But this is the argument would be that if it is impossible to argue against, then it must be true.

But you have not shown that it's impossible to argue against. And that's why I gave the kantient retort, which is that just because it seems impossible to me does not mean that it is ontologically the case.

Yeah. I mean, if if we're trying to, like, if we're trying to make an argument from like a pismology or something, I totally agree with you, right, Like we could we could go out and observe reality and make a claim is this is true? And you know we have imperfect knowledge, and there is at some point, you know, a paradigm something, and so like it's not it's not necessarily proven to be true. It's like a balance of probabilities that we assume to be true so that we

You're missing the whole, You're missing the point of the retorts to things like the Kogito. The point of the retorts is not to deny them. The point of the retorts is to point out that you need good reasons for why that's the case. I believe it is the case. Right could say, you know, we I believe in the self. I believe in identity over time. I believe in you know, the external world. I believe in causation. I believe in

Let's let's let's let's just say we're at an impasse. You don't believe that my arguments are sufficient to justify Fine, I'm okay with that. I don't want to I don't want to beat that for so long that everyone is

Right, So, if God exists, then we have a world where there is a base of for metaphysical principles, epistemic principles, laws of logic, critical thinking, moral absolutes ethical claims. Because man has made the image of God, the world operates on a regular fashion, and that it has divine providence which assures the regularity of nature, which is the basis of all science and empirical sense data. I have a reasoning faculty, which I have by virtue of being made

Okay, I thought he was. The guy said, like God, it's the observers solves that problem or whatever.

He's an empirical idealist. He thinks that God is the great mind and that the rest of us are just other minds observing other ideas.

So he believes that, Yeah, I thought that.

No, No, I'm not saying that all reality is is right, Okay, So no, I'm not an empirical idealist like Berkeley. I'm arguing for Christian theism that there's a creator and there's the created. So fundamental reality fundamentally is two different things, created and uncreated.

Okay. So, so things exist outside of the mind, You're You're not You're not like a Berkeley like we we we agree.

That there's an external world, the substances substances of course.

Okay, okay, So why is it you're saying God is necessary? Where where are you making that? I heard a lot of God.

I would say God is these things. God is necessary in the sense that he's the only net He's the necessary justification for the transcendental categories that make knowledge possible. Only that type of a being could ground things like universals.

So, and I'm not trying to be an assholehen I say, I'm just I'm genuinely trying to get your position here. How is this not like a God of the gaps art? How is this not just well, well, I believe God exists because only God could fix all of these problems that I see in the philosophy. Therefore, you know, one and done, we're good.

Because it's a much stronger than a claim than God of the gaps. It's actually saying that any possible predication assumes transcendent categories, and transcendental categories assume God, so it's much strong. It's not just saying that wherever I see a gap, I'm gonna stick God in. It's actually saying that you couldn't make a sentence in a coherent justif all the way without God's existence.

How so, where are you getting that? Where you're getting that from?

That?

No? No, no, no, yeah, I'm saying like where, well, sure like you I can, we can. All makes false? So my ax, I'm saying, when you say that God is necessary for any transcendental category, where are you getting that from?

Because there is no other being that could justify the transcendental categories by definition by what they are.

So how does God justify those trans.

Because He's the only being that could ground them? By the hy virtue of who and what he is I listed earlier, because he's omniscient, because of the omnies, because he's excuse me, omnipresent, because he has personal person, not an intentionality that gives us a basis for things like telos in the world UH and also things like causation. So without God's existence, you couldn't have a justification for uh universal telos teleology, nor could you have a justification for causation.

But I still haven't. You haven't answered my question out. You haven't.

You've just said is because the of the rules, because of the impossibility of the contrary, which is the internal critique of the other world views or your world worldview, and the the other argument, the other half of.

It is you said earlier that that's not an argument.

You can't just the other part of the the other correct. And that's why if I only had an internal critique, I would agree with you that my position wouldn't achieve justification. That's why you also have to give the positive case for why the trinitarian deity is the one that does justifying ground though right within that paradigm, within the Christian paradigm, it makes sense why there would be rationality.

Can you make that argument because as of right now, we're kind of on equal footing.

The argument, right because in the Christian paradigm, right where God exists, it's a trinity. He creates man in his image. I'm saying that the worldview of Christianity makes a coherent sense of why there would be things like universals because for in this case, God is omniscient and there are divine ideas, and the universals are grounded in the divine mind. If you don't have a divine mind, there's no basis for universals, and thus there's no basis for predication.

Yeah, I'm not, but I'm not actually hearing. You're just saying the Christian doctrine says so.

No, it's a paradigm argument, and that's the argument, is that it's a comparison of one paradigm versus the other. If my paradigm gives an account for it and yours doesn't, then this paradigm is correct.

Well, I'm asking for the account like you're just you're just restating.

The account is the Christian paradigm compared to your paradigm. That's the account.

But we can't be compared to my paradigm, because.

Of course the argument is the argument is comparison, like.

The same reason that you said that mine is is.

Not the argument, No, it's not. You're missing the point. So you're assuming that the argument for the argumentation at a paradigm level is not the same thing. It's the argumentation on a mundane first order level. So this is a meta level argument. So it's an argus and about

So you're what is given an accounting, so that there is one What is the argument?

The argument is that I need universals, I need these categories. God is the only possible being in Christian revelation has given that disclosure as to who God is. Divine conceptualism grounds the universal categories. How's that?

But again it gets suspect, like the God of the gaps.

It's not God of the gaps. It's a God of the argument is all predication, not God of the gaps. That's what you're missing. So God of the gaps is this idea that whenever there's a problem, I can just kind of stick God in there. This is a way stronger claim that all predication requires a certain type of world and certain types of transit categories. And I'm saying that to how the transcendal categories require some kind of

That's the argument, my argument, And I want you to tell me why what I'm saying is false so that I can better understand, which is this stance exists because it's impossible to argue against it. Right that a being being you know, making argumentation exists in some pass to argue against their own existence, would would would negate it would be false, like it would just be false, It would be it would be like a performative contradiction minimum.

If I said again, if I only did, if I only did an internal critique, I would agree with you. That doesn't necessarily mean that my position is correct. But if I also offer a counter worldview to you which does ground and give an account for universal categories, et cetera, all those things that I listed, then that's the positive side, and that's where it gets a justification.

But but but I can do the same thing right, which is what existence exists? Identity?

No, you didn't. You didn't give a justification. You didn't give any kind of justification.

You just asserted, well, we we got bogged down, and existence exists quite a bit.

I never heard a justification argument at all.

So existence exists would be like axium one axium two would be the law.

You didn't prove your axioms on.

Well, you haven't proven yours. You're just saying God exists.

Yeah, but I'm not a classical foundationalist. You're trying to hold me to your standards. I don't have that same system.

Just just God. Must God adhere to logic or can God be logical?

God is the basis for logic?

Is my argument, So so can God contradict?

No?

Okay, So if God can't contradict, then we agree regardless of whatever.

What that doesn't mean the account is so again you keep confusing agreement with account of the agreement. I have a different agreement.

So we can move forward in the argument.

But it doesn't work because you're missing. But the reason that doesn't work to move forward is that you're not understanding. It's two rival paradigms trying to give an account for the same types of things. And my argument is that my paradigm can give an account and your paradigm cannot. And not only can your paradigm not, your paradigm cannot make knowledge possible. It's even stronger than God of the gaps.

How the fuck? How is knowledge impossible under my.

Paradigm because you cannot give a justification for the assertions. That's the point. If you don't get the justification, then you don't get the assertions given to you. That's what philosophy does.

Okay, So it's imp I mean obviously knowledge, it says.

So again you keep saying obviously, And I don't grant you any of those things you have not you have not yet proven that anything is self evident, you just assert it.

This is what happens when you interrupt people you start.

That's because the whole argument was continually based on you just asserting and believing in self evident principles. And I mean, I can give you. You want to go into another with.

Your own argument of tag, your own argument of tag.

It's not a classical foundational.

Necessary conditions, right, So.

That's not what self evidence is. That's not what by okay, brother, that's not what self evidence is. So you're trying to hold me to a criteria external to my world viewer system. And it doesn't work.

I said, knowledge exists, and then you jump down my throat.

I don't grant you that. So again, what is that you don't understand that it doesn't that doesn't apply to the men.

You won't even agree with your own argument.

No, I have a different account. It's a different account. I'm actually it's a different account.

Man, does or does not your argument hinge upon the fact that there are that knowledge, all these.

Things, but those all of those words, these are necessary, All of those words are conditioned by my paradigm, your career.

How am I? How am I supposed to have a conversation.

The point is that you can't have. It's not it's a debate, and that's why you're being held to the standards of critical thinking and logic and you don't get to assert things.

Hold on, hold on, relax. How am I supposed to have any meaningful debate if you if I make a statement and you immediately interrupt said statement, and that statement is even part of your own.

Argument, because come on, because it's not getting to an understanding the point of what the debate is. You don't understand the difference between like I.

Said, obviously knowledge exists. I said three words.

I don't agree, I don't gain. You don't understand. It doesn't matter because I have a different account. So understand that this is like the word. Remember when we're talking about the words account. A different account. It's it doesn't matter how many words it is, it's a totally different account, no matter what, no matter what, yes, everything in the paradigm. I said that you haven't given a justification, which I

We I'm not allowed to apparently make.

What you We've been talking, tinying for the last hour. What do you mean?

I keep trying to get through it, and you keep just going back to existence, exist it over to yours, but you never just I'm trying again, So I'm shifting over to yours. We can do an internal critique of yours, and I'm trying.

But your internal critique is not internal. It's your system. Brother, you're asking me, You're you're critiquing me from classical foundationalism, and that's not my system. It doesn't work.

Oh listen, I'm trying to I'm I'm I'm here genuinely listening to you as you lay out large arguments trying to steal men your you're not giving me the same grace it's making just being able to even have a debate or okay, you go right. So I'm trying to understand right where it is that why it is that when you plug God into the equat all, that fixes not.

Just plugging God in, it's pointing out that the paradigm itself is coherent system, has explanatory power, and gives a justification for human knowledge. Because it's a paradigm level argument, I am not plugging in. This is why I can already tell where the error is and what you're assessing. You're assessing that my position is God of gaps, And for the third time, it's a much stronger argument than God of the gaps, which is that all predication and

I'm genuinely not trying to accuse you of.

It's a it's a meta level argument. You're trying to argue on a non meta level. That's the point. That's the problem we're having.

My problem is is that and you say that it's somehow false to say you plug gotten, but I'm maybe maybe I'm just dumb.

Like you know, what a meta level argument versus a first order argument is.

I mean, like meta would be the the meta would be like the thing of itself, as opposed to like the minute ship.

Right. So, in other word, like logic itself, how is logic itself logical? Or how do we know that it works? Right, versus you know, a more mundane claim like and you're correct, I agree? Right? So like if I said, well, you know, does Bill Cosby live next door to me? I don't know. I'll have to go, you know, empirically investigate it, right, Debating the status of logic itself is way more devastating and important and more fundamental to my worldview.

No, I agree, I okay.

So that's why this debate is a meta level worldview level debate.

I didn't, I didn't. I didn't disagree with you on that, okay.

So then the retorts that you're giving are not understanding that in my system, God is the justification for the transcenal categories, because he's the only possible being who could ground them. And you're saying, how do we know that what's the justification the system itself in terms of revealed theism is the justification in my paradigm. So you could say, well, I don't accept that. That's fine, but yeah, I just.

Like I just I'm trying to see I'm trying. So I said, if you plug God in and you took.

Them, it's not plugging God in. It's stronger than for the third time, the reason you said God of the gaps twice, and I'm pointing out that it's way stronger argument or claim than God of the gaps. God of the Gap says, where I see a problem, I stick God in there to try to make sense of it. This is more fundamental than that. This is saying all human knowledge and predication requires the existence of our God, who grounds the transfer the category.

How are we justifying that it must necessary.

By the impossibility of the opposing worldview not even being able to give an account for anything. It's a disjunctive argument, but the only.

Way that so, the way that you're you're able to say knowledge exists because and I had I don't have this God to to.

Solve that, to solve the basis for the transcenal categories. So you appeal to things like being is being, existence is existence, things that are just supposed to be self evident. And that's why I went through deconstructing how that's not self evident.

Well, I don't, I disagree. I'm trying to. I'm I'm trying to get to a point where we can where we can have this conversation. But I feel like we're kind of just at a point where we just both disagreements.

I mean, this is this is God solves.

I disagree that, like just plugging in this concept that like, oh, well God justifies everything and therefore you know if there are any issues there.

So your answer is just existence exists. Yeah, I mean like that would be the fundamental So can I say so? Could I say so? If I come to it, No, it's not your argument. Your argument was My.

Argument is existence exists. And we're going, well, you can't justify that, and I say, well, it's impossible to arguement. And then your argument is God exists. Can I say, well, can you justify that? And say, well, you can't argue against.

That because all of the things I said twice, I said twice, you're not listening. I said twice that if I only gave it in, if I only gave an internal critique, you would be correct. I already said this twice. That's why you also counter with the positive case explaining the paradigm in the worldview, because you're debating, we're debating things like logic and existence in this language and this kind of stuff that are within the paradigm, within the system,

How am I so, Well, then let's walk through it. Let's make it super simple. Either blue T shirts exist or blue T shirts don't exend.

You know, I gave it this theological versus a teleological world right, that was my grass.

So either meaning exists or meaning doesn't exist.

Well, it's purpose in the world at a at a grand scale, or there is no purpose in a grand scale.

Okay, I was using meaning and purpose, you know, simplify the argument, right like, So, either meaning exists or meaning doesn't exitt and you're saying that.

It's at at a universal level, not at a subjective level.

Okay, So that yees, so I would so meaning at a universal level doesn't exit. We'll take that. We'll take that. My argument would be meaning does not exist at a universal level for for all all beings.

Thank you. Then then if that's the universal status of that proposition or claim. If that is the case, then every particular case or status of so called meaning is also encapsulated under the ultimate non meaning. So every argument you make is based on meaninglessness.

And how does God? How does? How does? How does the existence of a non or uncreated existence?

Because God is because God is personal and intentional, and intentionality means that there is a meaningful world at a universal, grand scale.

Okay, So so essentially where it's like a.

No, it's not at all, It's not, it's not. It's a transcendental argument for teleology.

Why do you know? I was saying, So it's it's it's similar to like if God doesn't exist and everything is permitted.

I mean, that's a boil down ethical version of it. But I'm making another. I'm making more of a metaphysical argument about purpose and teleology and intentionality that the universe does not at a grand scale have that then than what we're The only other option is what's called accidentalism or dysteleology. And if that's the case, then hold on. If that's the case, then knowledge is no longer possible.

Why is knowledge because let's.

Because now everything is accidental. Now everything is accidental. I'm going to answer question. Because everything is now accidental, including every action of knowledge, is an accident. And thus there's no laws of thought or laws of reasoning which are necessary for the possibility of meaningful discourse. You would negate the possibility laws you.

Don't mean, you don't need it. You don't need a god for that exist.

There are no immaterial laws. You keep saying that, But there's what's the justification for immaterial laws if everything is an accident?

I so first, let's let's go buy this piece. So I recognize that people want to discover meaning in their life. But why okay, hold on, why is it that meaning is a necessary condition for the universe? Why must the universe have meaning?

Because to have justified knowledge you need intentionality, purpose and laws of thought and grammar, and those things cannot exist in a world that is ultimately, purely and totally accidental.

So well, yeah, well okay, So if if if, if things have identities right, like a like a like a rabbiting system, and that is you know, rabbit names, that thing has it's we can describe what it is.

Why is God a necessary element or a conscious being.

Able because if the totality of existence is because I because it's not justified. That's why, let me.

Finish, let me find it. So why is it that I can see, like why is God a necessary element for me to see a rabbit that is named Steve and perceive the behaviors that the rabbit again, the things the rabbit does.

The fact that you have the knowledge does not equate to you justifying the knowledge. That's what this whole debate has been about. Justification is not pragmatism. It's not you just having it. It's not you asserting it. It's not you believing in self evident assertions. It's you giving an account for the things that make it possible. So you can say, well, I have so it wouldn't be able

Right?

But why does that matter?

Because knowledge can no longer be epistemically justified if the universe is accidental on disteleological. If I live a life, and how does that get you justification?

Hold on, if I live a life and I die, right, and then the world moves on without me for a million years? Right, whatever my actions are had some effect.

On the world.

But why does like why? What? What is this you're you're positing that a grand vision or meaning is necessary.

It's called accidentalism, just disteleological.

Right.

This is actually a fair famous argument. Right. If the universe had a grand scale is accidental and distillological, then by necessity, every particular person, object, event, and thing within is also accidental, and thus there is no basis for logic knowledge in a justi victory sense, because there are no laws of thought because they are also accidental and distiological and with no purpose. Okay, So, if the grand scale universal is purposeless, all the particular parts are purposeless.

But it doesn't. It doesn't actually answer the question. You're just saying because it doesn't have propose like we can we can.

Look at again for the third time to have the laws of no hold on for the laws of thought. No, I'm not interrupting for having the laws of thought.

Let me explain it.

Let me explain it for having You can't have language without the laws of thought.

Oh my god, Oh my god, my god. Brother, I'm letting you make your full argument and then taking that argument.

You can't have language. It is very come on, man.

Okay, So I'm trying to like, I'm not like, I'm not. I'm asking you a question and I'm not getting an answer. What I'm getting is that what I'm getting is you're appealing to the people's desire for purpose and meaning. I'm asking where did I ever say?

Where did I ever say that that's totally not true? I said, you're not, but you're not.

I said, you're doing by not actually answering the question, which is why.

The very beginning point was about the universe as a whole having either a teleological intentionality purpose behind it or it's purely accidental at a grand scale. That was what I said very clear, and there's only two options here, or if you want to say there's a mix, you could have a third option. And you said, well, but

If so, you're saying that purpose and meaning is required for let's saying.

A world with no purpose and no meaning cannot give rise to universal.

Maybe I need a better definition of what you mean when you're making the arguments like teleology, meaning, et cetera. Like what you mean in this regards.

The universe as a whole in all of its parts have a directed, intentional purpose or they do not.

Okay, Well, like a heart pumps blut, the purpose of the heart is why is God necessary for the for the heart to pump blood?

The justification for tilos in a universal sense requires some universal being or thing to ground it and justify it. That's the argument.

So okay, well, why is God necessary for that?

God is the only being who could give an account for that.

That's not answering my question.

It is just you don't like to answer what other being could?

Why is God necessary.

Because he's the only type of being who could give an account of heart?

Pump, I can give it a I can give an account of.

But you already admit it because your account. Your account is not purpose, Your account is not universally Your accounts are subjective. Your account is subjective and not universally true. That's the point.

So you're saying that another person could have an interpretation of the heart.

No, I'm asking about your assertion of universals now, and you don't have a justification for how there's universals.

I would depend on It would depend upon what we mean when we're talking about like the purpose of inanimate objects.

Right now, you said that this is Is it true? Is it universally true?

That that the if we're talking about the specific identity, Yes, it is universally true.

Okay, how do you have knowledge of the universal? How do you have knowledge of universals? As a individual, finite empirical being.

I have consciousness. Consciousness gives me.

How does having consciousness prove the existence of universals.

Well, consciousness is alitional, is what? It's volitional, it's intentional, it's like it's it's like the consciousness.

Okay, you keep starting a certainly, what is the proof of the justification that you have these things? You keep asserting it? We can I come to the debate and just say, Can I come to the debate and say, God just is?

I feel like that's kind of what you're doing.

No.

I made a transcendent argument which you just don't understand, and you're coming to debate and saying what existence just is? And it just is?

Well, you're I fail to see the distinction between I really do, but you'll just say that it's like I'm dumb or something. It's fine.

Again, the distinction is that you're not justifying all of these assertions and beliefs, and you have a bunch of dogmas that you've not justified. You on your paradigm, on your paradigm. Okay, well, so is everything? You said, everything is an accident, everything is without purpose. And you said, but in my personal life, I can say that the heart beats. Okay, and then you said that that's universe. That's you said, that's universally true. You don't have a

Again, this is why I asked you to clarify on your meanings of like purposeless purposefulness.

There's no purpose he los to anything. That means your arguments are no have no.

Purpose when we take you're so frustrated.

Because you're losing at this point, it's a very obvious points. If everything is meaninglessness, then your arguments are meaningless.

Brother, brother for the loss up whining?

Do we don't care about your whining?

I know that you don't care about my learning. It's because you're a rude that's not right.

Regardless, So everything is purposelessness, everything is meaningless, purposelesslessness. But your universal truth You said that, yes, you did. You said the universe was purposeless. You said that you are you said at a grand scale, it.

Was you gave. You gave an argument that's said the option a option be potentially a mixed You said that the two I said, and you said that these will necessitate God when we follow them through. So I said, sure, I said, and not meaning that I am saying the universe's purposeful, it's meaningless or whatever.

Right, Like, but there's only two options on this question, bad faith, dude, nobody is buying your bullshit.

I'm not being I'm not being bad faith.

When you say, if there's only two options, then that must be your positions, right, I say.

Let's all right, let's pick one and let's follow your logic.

Is that not your positions? Is it not your position?

I don't know that. I don't I would, I would genuinely and honestly have to think about it.

Okay, then you're not in a position to give a justification for universal claims by that admission.

I'm not in a position to give universal claims because I don't know whether or not one specific claim.

No, because of the because of intentionality and tilos. If the universe is universally purposeless and meaningless, and now you're saying, well, I don't actually believe that, then you are arguing in bad faith.

How am I arguing in bad faiths? Because I don't like I would say.

Like, because there's only two options in this question. For there's only two options for anyone. The whole chat is.

You're over.

You are, this is, this is I'm not gonna sho you. Nobody's buying the bullshit man, and I'm not lying. You literally contradicted yourself again.

No, listen again. Your claim now is that it is talk about medical.

You said the universe is purposelessness, and now you're walking it back because you got repeated. You're walking it back because you got repeated again.

No, I can't two options. I said, let's explore this option. It is not bad.

There's only two. There's your cook You're done, You're melting down, you're spurging out.

Oh my gosh, Oh.

My gosh, dude.

Brother. Yeah, I'm just I'm I'm I will I guess I will finish with this. The idea that you call someone bad faith because.

You're the one who bitched about me being bad face the entire time.

Okay, so we're starting the idea that you would call someone bad faith because you present an argument and the person listens to it, takes notes on it.

And then walks it back when they see a problem. Correct, that's bad faith. Yeah, you affirmed, you affirmed universal meaninglessness.

We can, we can, we can do this where you eventually act like an adult.

You affirmed universal meaninglessness on apostle and position that only has two options, and now you're saying I don't necessarily agree with that, Well, then do you accept that there is universal memis? No, I'm not lying. I don't have to lie in a person who has bombed an entire debate for two hours. Why would I have to lie? You have crashed and burned, dude, I'm not lying about you. You're a terrible debater.

Objectively, I getting that this is a debate game for you.

No, it's not a game. You crashed and burned miserably. But I entertained the entire discussion because I'm happy to explain the arguments to you. Oh my gosh, Oh my gosh, Oh my gosh. Can you just make your arguments without whiny? You whining bitch this whole time?

Yes, that is that is true. I have complained quite a lot.

Yes, whining and bitching because you can't deal with the arguments. You would rather whine and bitch about actually deal with the arguments.

No, it's just because you're just so and it's so difficult to have a conversation.

You're in a feminist man. So I'm gonna be I'm gonna be childish with you. So how's that?

I'm I'm sure, brother, Uh whatever whatever makes okay? I am. Yeah. So again I did not say any Again, I will reaffirm, you know, I don't know. I'd have to think about many of the concept.

Maybe in a debate to say that I don't know.

I don't know.

Is that a good sign in a debate, to be like, I don't know, Let me walk it back. I don't know.

Actually, I think I think that's a really good sign of someone that's actually being good faith as opposed to you. Oh, you're you're searching for a dub as opposed to So.

I don't know. Let me debate a topic. Let me walk it back and admit that I don't know.

I won't walk it back anything.

You affirm that. You affirmed that the universe is purposeless. Everybody heard you.

I asked. I did an internal critique. I said, why must there be purposes?

No?

No, no, Now, now you're alive because you did explicitly verbally say fine, as purposes. I'll go with that.

Yes, fine, I'll go with that. Yes, that is saying for the meaning for the for the sake of continuing the argument for it.

It doesn't matter that you walk it back and say that it's not your position, which would mean it's in bad faith. If there's only two options, Dude, I I I.

Who chat?

You lost? You're done walking back. Everyone heard you affirm discileology. Everyone heard you affirm it. I don't.

I don't know how to continue this conversation.

Right, because you exactly.

It's not a matter of crashing and burning. I made the mistake. I find it engaged honestly with a piece with.

A piece, right, So now it's all personal. When I keep it on the topic, you make it personal. All you do this whole time was wine until the land. I said, you're a soy man. You talk NonStop shit about me, calling me a pussy. I bring you on here. You crash and burn and have a melt down because you can't answer basic philosophical questions.

Man, I agree that that is your interpretation.

No, that's just everyone's interpretation, because that's what happened.

Fair enough. You know, you win some, you lose some. Maybe one day I can, you know, learn more about the more, learn more about these arguments and debate it with somebody that's interestly.

So you're admitting that you don't know the topic. That's a good admission. I appreciate that.

Well. I well, obviously I would admit that there are aspects of any argumentation from other people that you don't know, like what kind of narcissism?

No, I mean actual, I mean basically, I mean basically, you've had three debates now with people on our side of this, and you've not done any work to understand epistemology. You've done nothing, so you're not the typical lazy libertarian komer man who doesn't actually study the positions. You haven't progressed against. After Andrew, after Jim, Bob and me, you've made no progress at all in this topic.

This is so silly. I attempted my ability, you know, to to bring for the argument.

All you have is to call names. You've had no I let you talk for hours on end here today, fair enough, and you made a bunch of bad arguments, and you're whining and melting down because your arguments are piss poor. They're sophomore level I have.

I think that that is silly for you to say that I'm whining because my arguments are bad.

It's a reflection technique, and when a person's crashing that they start whining and bitching about the other person.

No, I'm just I'm I just can't get my arguments out like it took me.

You got tons of bull you got a lot of bullshit out. We heard all, we heard your stuff, and we know after two hours is not going to get much better.

Fair enough, fair enough, Well, I appreciate the opportunity to come here. Regardless of whether not I will, I will recant my position that you are fully and holy you know, a pussy or a coward in terms of debating, which I had said earlier, because it felt very fucked up that you have not brought on actual libertarians and only discussed.

Nobody cares what you think an actual libertarian is or no true scotsman. So we don't care about that. Well, I mean, at least I don't know who you I don't care who you think is real.

I know, I know, I know, without God, words have no meaning.

No, I just don't care what you think the real libertarian is. Who's the lorilla libertarian?

You anyone, anyone that legitimately and fully follows through on the non aggression principles.

Which is not an aught, even though it is all right, which is ant, but it's not an not because it's an axiom, but it's also an a right exactly you want to do super chats or not?

No, no, I'm good, but I again, like I said, I'll about out now, but I just wanted to say thank you for bringing me on and again, if you'll let me get it out, I do recance my position that you were adyss here, that you had pissed me off, but not bringing on really obviously you do. So there's that.

Okay.

I'm a Fabian liberty. You can find me pretty much.

And I've got his channel linked in the chat in the show description. If anybody wants to check out his material, even if we have a heated disagreement and debate, I'm gonna give you the links to the people so you can follow him. Mister Kool eight five dollars, have a blessed day. I appreciate your work. Now I'm going to open it up to people who want to call in. People want to make points, they want to make some objections.

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Got me a little bit of pure. Now, some of y'all might think this is kool aid. This isn't actually kol aid. This is pure Red number five, right, Mambo number five. No, no, no, lou bega, I'm talking about Red number five right now. Before RFK Junior violates all of our libertarian freedoms by getting rid of Red number five, I'm celebrating by drinking pure concentrate Red number five. Mambo number five, No, no, Red number five, lu bega.

A little bit of cancer in my life, a little bit Tina by my side, a little bit of tumors in my head, A little bit of.

You makes libertarians dead. Now, that was a fun debate. I actually want to say that, although we got very heated and feisty sassy in that, I actually do appreciate Fabian Liberty coming to debate and sticking it out. And I think that the majority of the time we were actually having good exchange, good good questions, good back and forth. So I do appreciate him doing it, and he was a good sport about it. He had looked pretty good, and so I don't have any personal issues with him.

I'm mute, Eric, I'm mute.

Ophelias, what's up man? Father Deacon.

By the way, I know this is your field, so feel free to speak arms. What's up?

Man?

There's no one can you hear me? No one else uses spaces. I don't understand. I see like thousands of people on Twitter spaces, and then when I do a Twitter space, no one knows what's going on.

Thanks for for sire.

Yeah, is there anything you'd like to say or comment about self evidence and you know, theory laden beliefs or any of those criterion.

Yeah. So sometimes I feel that people even.

Referencing self evidence, don't know what self evidence is. The self evident principles are not self evidently presented to themselves. It's kindly right, yeah, I mean you and I have made this argument before that.

So if you have multiple.

Propositions or things that are claimed to be self evident, the question becomes, well, how do we know these are the ones that constitute a self ev it's not something else. If you give an answer to that, then it means it's depending on its justification, that it qualified as self evidence on something else, In.

Other words, not self evidence. Number two.

Self evidence is defined as if the terms of the proposition are clearly understood their meanings, and it's true, then it's justified as right, not outside of itself, but in itself kind.

Of all pre or right. But the problem is that already begs ways, well, first of all, why is that who said that was a justification? I mean, where we're going to get where we're going to get that? That's just arbitrarily assumed that that would need to be shown.

Number two begging the question is how do we even say that if none of these people have even been able to establish that knowledge is possible or exist, So it's got some serious problems. And number three arguments that I've made is the argument from arbitrariness.

That basically I could have a self.

Evident proposition that denies the other self evident proposition, So there's something kind of contradictory about it too. And then since there is no further reasons, because that's the definition of self evidence to pick one of two contraries, then it's arbitrary what I pick, and self defeating the sense of a justification. If it's arbitrary, it's like you have two dc what I'm saying, I have two propositions that are defining antithesis to one another.

They both claim to be self evident.

Yeah, like when you dipped out. But at one point I said to that guy, I said, well, if you can come in and just say existence exists, and that's allowable for you in a debate, I can come in and say God just exists, and that's allowable for me in a debate. That's why you can't just have this sort of ad hoc assertion.

I said.

Somebody made an interesting point. I don't know if they realized it was something that caught himself and the critique of pure reason points out, but you do you know that you can't even formally represent that literally, even in.

A sentence, existence exists.

It's not even a coherent grammatical sentence, let alone formally even representing what that is.

And I think Kant obviously has a more sophisticated argument.

We wait, that wouldn't just be a restatement of the law of identity. Well no, wait a minute. To be the law of identity have to say existence is existence, but it's actually saying existence exists. So it's actually a different claim, isn't it.

Yeah, it's not even formally constructed or grammatically structured correctly, which is why when people say, like, well, logic just is.

It's like, that's not even a sentence, right, just yeah.

You know, some things are wrong, and really terribly wrong sometimes, but some things are so retarded they don't even get to the level of being a sentence where they can be wrong. That's when you know you're in serious trouble. Right, people make all kinds of statements that are false. It's like, but what if you don't even get what if you you don't even get off the ground where it's like it can.

Even be for or false.

Yeah, I mean this is like what this was t Dump's reality is reality? Right, I mean it's like they they it's so dumb that it's almost hard to combat or oppose because it's like, why are we supposed to think that that has any meaning as a starting point for a worldview? What does that even mean? Reality is reality?

And as you pro badly pointed out, what you never want to do now.

Of course, we believe in the law of identity.

We believe the teutologies you know, at a lower level aren't necessary to established semantics, you know, semantic meaning and stuff like that, and then also to develop propositions that could have possible truth values.

We agree with that. What we don't do is just simply start there.

And furthermore, as you'd said, it's so metaphysically loaded and controversial.

In the history of philosophy.

That why would anybody go, you know what, if we're having a difficult time with something, let's go to the most obsecure and.

The most secure statement being or existence exists.

Right.

Yeah, it's it's too Yeah, it's amazing actually as an amazing move.

Uh, Anthony, what's up man, Anthony? You want to arm you? JERD on.

How you don't can hear me? Ye, so you and like finally begin an eye have like pretty much clearly demonstrated like how this stuff doesn't work. But like as a toy two year old, he's.

Like freshly inquiring and it was at oxy and like navigating the system that I've like been doctrinated in, doctrinated into with like libertarianism and socism and all these things.

How do we like actually functionally look at the world and politics and these systems in a way that like kind of truly goes to its orthodoxy and not deeper into the system and like these ideals that clearly don't work. That's my question.

I mean, I think you just keep spending your time in the church and the liturgy and in the you know, life and mind of the theology of the saints, and they'll get fixated on political activism, right. I mean, political activism can be a an idol. It's not bad. You can do that kind of stuff, and a lot of people do it. But I mean I think just basically not stopping going to church as the easiest way to do that. Mister kool aid five dollars have a blesseday.

It is what it is.

That's a classic boomer you know, boomerism.

Well, it is what it is.

Zammox has five dollars. This guy got BTFO literally chapter two and three of the bon Seour textbook. This was a masterclass from Jay. Thank you, Yeah, exactly. It's funny because like if you get the Bonjeour book, even if you don't read the whole book, like you get into the very things we were debating, like right away. So v Scott two dollars. And by the way, I actually think if you're not in a grad student or advanced