Varför är många rädda för Sharia lagar?

Overarching all the expression and arguments of this lecture series is the insight that each of us is a participant in some great mysterious drama as Sherrington and Schrödinger believed. The profound tragedy of our age is that this religious vision has become dimmed and rejected. As stated in above quotations from Popper, the strict dogma of science, in the conversation laws for example, leads to a philosophy of materialism and determinism with the closedness of World 1; and quantal indeterminacy provides not the slightest opening for the exercise of human freedom and creativity. Schopenhauer has wittingly stated that materialism .... "is the philosophy of a subject who has forgotten to take account of himself."

By contrast I attempt to build a philosophy in which one´s personal existance is central, but in which solipsism is rejected. There is recognition of the great mysteries in which we are immersed. Central to these mysteries is the fact of our personal existance as an experiencing and creating being, our coming-to-be in life and our apparent ceasing-to-be in death. I repudicate philosophies and political systems which recognize human beings as mere things with a material existance of value only as cogs in the great bureaucratic machine of the state, which thus becomes a slave state. The terrible and cynical slaveries depicted in Orwell's 1984 are engulfing more and more of our planet....Is there yet time to rebuild a philosophy and a religion that can give us a renewed faith in this great spiritual adventure, which for each of us is human life lived in freedom and dignity?

I believe that the present laws of physics are at least incomplete without a translation into terms of mental phenomena. More likely, they are inaccurate, the inaccuracy increasing with the increase of the role which life plays in the phenomena considered. The example of the wasp which does not seem to have sensations may indicate that even animals of considerable complexity are not far from being automata, largely subject to the present ideas of physics. On the other hand, the fact that the laws of microscopic physics are formulated in terms of observations is strong evidence that these laws become invalid for the description of observations whenever consciousness plays a decisive role. This also constitutes the difference between the view here represented and the views of traditional philosophers. They considered body and soul as two different and separate entities, though interacting with each other. The view given here considers inanimate matter as a limiting case in which the phenomena of life and consciousness play as little a role as the nongravitational forces play in planetary motion, as fluctuations play in macroscopic physics. It is argued that, as we consider situations in which consciousness is more and more relevant, the necessity for modifications of the regularities obtained for inanimate objects will be more and more apparent.