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THE CADRE, TUES“., OCT. 30/73

Getting it Straight

In following the dialog between the editor, Stan Dalton, and Ian Glass, and Mr. Rahman, I made the fol- lowing observations. So far the "dialog" is rife with varying degrees of both conceptual and verbal pov- erty. If*Mr. Dalton feels justified in presenting his ideas to others, then he must have at least hoped those listening or reading are open minded and intel- ligent enough to consider his ideas. Therefore it seems just as reasonable that Mr. Dalton be himself just as open minded. And if 'he expects them to consider that they might be wrong in their ideas, then he should intertain such a possiblility about himself, too.

Confusion in the issue on the logical and rational basis for a religion, or Christianity in particular rests on Mr. Daltons use of the words KNOW, BELIEVE, AND FAITH. As he uses them so vigorously, to fail to define the terms is asking for ambiguity and misinterh pretation. How can one agree or disagree with some thing so unclear and ill— defined? The Randon House dictionary defines KNOW as to mearely apprehend some- thing as a fact or truth, or be cognizant or aware of

the existence of something.

To know is the first step to COMPREHENSION, or to know something thoroughly and its relationship to

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other ideas: and finially to UNDERSTANDING or to know both_meaning and imv plibations, limited pos— sibly to really under— standing the thing-in—it- self. To BELIEVE is to be confident in the truth, existence or reliability of something, althOugh without absolute proof that one is right in doing so. FAITH is belief without

(any) proof.

Mr. Dalton asserts that to know or believe is an either-or situation ( a false delemma). His as- sertion would logically read something like:

"One cannot be cognizant or aware of the existence

"of the confidence of the

truth, existence, or re—' liability of Christianity.

Which is an absurdity. He also states "To know is to have sensual access, whereas belief admits no .such access. First, he means sensory in place of sensual, unless he's an optimist. Again he fails to clearly define his ter- ,minology..Does he mean the five senses, or the six senses, or does he include Plato's (and others) Uni- 'versal Pool of knowledge? To claim that knowledge is impoésible except through the five senses is arrogant belief. He also fails to 'realize that the very na- ture of various phenomina ’precludes absolute proof. And this includes many phenomina of physics (the

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Heisenburg Principle of Uncertainty, etc.) This does not mean, as Mr. Dalton suggests, that it therefore cannot be known. Nor does it even mean that it cannot be true. A lack of data collected by an observer does in no way alter the existence of some- thing observed. Some phen— omina lend themselves to scientific scrutiny and absolute proof (doubtful) while others have the aud- acity to thwart all such efforts (the religious ex- perience, UFO"s, etc.)

we must not fall to the temptation at classifying something as knowable or

vtruthful by virtue of the

ease with which data can be gathered on it or by virtue of the media for its expression to us. A car may pass by me, yet I could be unable to present absolute proof that the car did in— deed exist, or did what,

I said it did. I would still know it did, but the extent of data renders it as a belief to others.

The general deplorable state of affairs in manfls world is easily predictabke by observing the chaotic and befuddled state of his communications. Can we reasonably expect man to

, straighten out his abhor—

ent society when something so much easier, his commun- ications, is as confused as ever?

~Michael T. Klewin

Confedeation Centre of the

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