چکیده:
The doctrine of predestination is one of the religious belief issues in Christianity that throughout the history of Christianity has been attended to by great thinkers who have reflected and meditated deeply on the matter of the Christian religion. Although Wittgenstein himself does not belong to the ranks of Christian theologians, he was attached to and preoccupied with some religious doctrines and paid special attention to them in his early and late works. Among them is the doctrine of predestination. The theological aspects of this doctrine were not so interesting or attractive to him; rather, he paid more attention and concern to the moral implications of the doctrine of predestination. What is important for Wittgenstein in this article and is considered its fundamental issue is the relationship between human free will and the doctrine of predestination and how the two are linked. He attempts first to analyze these two issues and then to critique them.
خلاصه ماشینی:
What is important for Wittgenstein in this article and is considered its fundamental issue is the relationship between human free will and the doctrine of predestination and how the two are connected.
Before entering into this discussion 24, an expression from Wittgenstein's earlier works regarding his attitude toward fate and alien will 25 was mentioned, which is considered a background for his attitude toward the doctrine of predestination, although it is not a supplement 26 to it.
Not only can he not make the world subject to his own will, but he is also dependent on a will that determines his destiny, namely an alien will: "We feel a sense of dependence on an alien will" (Notebooks: 74); therefore, from the very early days of Wittgenstein's life, this issue was fully placed in his mind and conscience, that the human condition is a condition of dependence, but man is not only dependent on forces such as blind forces...
But what Wittgenstein refused to accept is the destiny 27 of the human species, which is described according to the arbitrary distribution of rewards and punishments, and it seems that predestination is also like this.
This means that the doctrine of eternal election, even with the inclusion of the concept of punishment, is not something that we mortal humans should regard as a moral matter.
Only in that case can he, in Wittgenstein's words, present the doctrine of eternal election as a "kind of incomprehensible mystery" that stands in opposition to morality as humans understand it.
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