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Following is the 4th installment of a series on Worldviews. There are seven questions presented by James W. Sire in his book, “The Universe Next Door,” which he says every worldview must answer. This book is used in many colleges for philosophy curriculum, and Sire writes from a Christian perspective. Though influenced somewhat by Sire, what I proceed to give answers to comes from my own words and thoughts. No quotes. If you want Sire’s opinion, let me know and I’ll provide that for you.

1. What is prime reality⎯the really real?
We are not sure. What seems real may very well be an illusion. Prime reality cannot be determined because humans have no basis for comparing, contrasting, or even judging. The universe is without the presence of a creator, or even what may be called the “footprints” of a creator. Everything that is, simply is⎯a regurgitation of matter from the natural universe.

2. What is the nature of external reality, that is, the world around us?
This comes without certainty also. We think external reality operates in uniform, especially the life-sustaining planet Earth, but we are really unsure. Since humans are inherently equal to the matter that surrounds them, they have no basis for being able to determine anything⎯lest they exhibit comprehension; and matter cannot comprehend. The relationship between humans and external reality cannot be determined. Furthermore, we are still the more uncertain if such a thing exists.

3. What is a human being?
Human beings are the product of matter regurgitated in the material universe. We think this to be the case, but are unable to say for sure. Humans appear to have choice and self-determination, but are without any certainty of actual autonomous behavior. Not having been created by a creator, humans are without purpose and meaning, without significance or value. Self-expression is not the result of some inherent characteristic, rather it is simply “functioning” matter. To be clear, one must avoid equating “functioning” with purpose or responsibility. Functional matter must be understood as matter that simply exists⎯or is⎯and “moves” about in a way we do not fully understand.

4. What happens to a person at death?
The question presupposes personhood. Matter is not personal. Therefore, “person” is an improper way of addressing “functional” matter. That being said, we do not actually know what happens to a person (if that is what we must call it) at death. It is supposed that the matter of which they are composed of will continue to exist in different unknown forms for an unknown period of time in a purposeless and meaningless state. However, the thing we identify as “person” comes to extinction.

5. Why is it possible to know anything at all?
Since humans have know been created with an intrinsic nature to “know,” they do not possess knowledge through any means of revelation, whether general or specific. Matter cannot “know” anything. If this were so, it would necessitate the idea that humans possess actual autonomous consciousness. How does matter “know” anything? It does not; it merely functions. Therefore, philosophical certainty escapes us as humans. What is “known” is entirely subjective and without grounds of maintaining objectivity. Thus, rational thought escapes humans as well; it is impossible to actually know anything at all.

6. How do we know what is right and wrong?
Again, the question is presented with presuppositions⎯that humans have desire for truth. Right and wrong are often times a collective agreement of a particular society or culture of what “ought” to be in order to effectively progress as that society or culture. This, though, holds no meaning because humans have no meaning. If humans were created, then objectivity could be applied, but this is not the case. Humans may think they know the difference between right and wrong, but the universe knows no such language; it simply is. Therefore, as worthless matter of the universe, humans do not know right and wrong objectively; neither objective goodness, nor corruptness does matter possess. There remains no sense of “oughtness.”

7. What is the meaning of human history?
What point is there in human history if there is no point of human existence? Just as purposeless is their existence, so is their history. One may be inclined to learn from history, so as to better himself, but he is ultimately unsure that what he perceives in history is true. There exists no metanarrative to history, and no culmination of events. In fact, we as humans cannot even be entirely sure we experience time, which would give us some objectivity so as to infer such a thing as human history. Nevertheless, we think we are certain that meaninglessness and purposelessness is the sum of human history.



—Jonathan