רָאִ֙יתִי֙ אֶת־כָּל־הַֽמַּעֲשִׂ֔ים שֶֽׁנַּעֲשׂ֖וּ תַּ֣חַת הַשָּׁ֑מֶשׁ וְהִנֵּ֥ה הַכֹּ֛ל הֶ֖בֶל וּרְע֥וּת רֽוּחַ׃
Aku telah melihat segala perbuatan yang dilakukan di bawah matahari, dan ternyata semuanya adalah kesia-siaan dan menghancurkan semangat.
Malbim
and pours great scorn on Zophar's philosophy. He argues that man's mind was created with the ability to attain clear perceptions; his sense-perceptions are real perceptions and are the essential qualities of things. Man was not created to be made a fool of; a dreamer in an imaginary world. He is a citizen of the real world. It is inconceivable that his Creator made him for a joke and a prank;20Below, in the Introduction to the Seventh Oration, Malbim reasons that the covariance of human observations—the fact that different independent observers of an event agree with one another, or can be reconciled with one another—is proof of their truth. When discussing whether or not objective reality is an illusion, Descartes had maintained that though it is only through our mind's interpretations of our sensory experiences that knowledge of a world external to us comes, they are not all that exists: 'God, being perfect, would not be a deceiver; He would not make us believe in the existence of a material universe if it were not real' (M. Kline, p.7).
Spinoza too had asserted the absolute reality and adequacy of human knowledge: Mens humana adaequatum habet cognitionem aeternae et infinitae essentiae Dei. (Ethics, Prop.XLVII, Part 2). And so, according to Spinoza, all that exists, including God Himself, is immanent and accessible to our senses and intellect.
In his Investigation of the Laws of Thought (p.40), Boole states:
...if the laws in question are really deduced from observation, they have real existence as laws of the human mind, independently of any metaphysical theory which may seem to be involved in the mode of their statement. They contain an element of truth which no ulterior criticism upon the nature, or even upon the reality, of the mind's operations, can essentially affect.
However as regards metaphysics he adds:
…as respects both the determination of the laws of thought, and the practical use of them when discovered, we are, for all really scientific ends, unconcerned with the truth or falsehood of any metaphysical speculations whatever. for pointless burdens and hallucinations (Lamentations 2:14), emptiness and chasing the wind (Ecclesiastes 1:14).
Spinoza too had asserted the absolute reality and adequacy of human knowledge: Mens humana adaequatum habet cognitionem aeternae et infinitae essentiae Dei. (Ethics, Prop.XLVII, Part 2). And so, according to Spinoza, all that exists, including God Himself, is immanent and accessible to our senses and intellect.
In his Investigation of the Laws of Thought (p.40), Boole states:
...if the laws in question are really deduced from observation, they have real existence as laws of the human mind, independently of any metaphysical theory which may seem to be involved in the mode of their statement. They contain an element of truth which no ulterior criticism upon the nature, or even upon the reality, of the mind's operations, can essentially affect.
However as regards metaphysics he adds:
…as respects both the determination of the laws of thought, and the practical use of them when discovered, we are, for all really scientific ends, unconcerned with the truth or falsehood of any metaphysical speculations whatever. for pointless burdens and hallucinations (Lamentations 2:14), emptiness and chasing the wind (Ecclesiastes 1:14).