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Hostility is not a very good thing to start with, if the object is to shed light on how the criterion works. The perception that existence is astonishing provides no direct reason why you 42 should or should not feel anything in particular about other people. What it does provide is an invalidation of anthropocentric and sociocentric emotions — of all kinds. g. Hume) and made use of — to dispel perceptions of total uncertainty. One may also observe — though perhaps this is a subtle observation which one is not likely to make until the existential criterion has become dominant in one's thinking — that it is particularly difficult to entertain any emotion depending on (or containing any concealed element of dependence on) social justification.

37 CHAPTER 9 Uncertainty Philosophy is about reality (not common sense), and so long as it confines itself to stating that no limits can be set to possibility, it actually provides quite a useful guide to reality. All men of common sense would, I feel sure, think that things move away from you because you push them. But that 'because' has no force whatsoever. To call a push a 'force' and to assert that a 'force' is something which makes matter accelerate in the direction of the force, tells you, if you observe it closely, nothing at all.

Religion, for example, has commonly assumed that it was concerned primarily with the problem of sin and guilt, and only indirectly with that of finiteness. If it refers to the latter at all, it is with the implication that it is sinful and presumptuous to 43 mind about it. g. by Tillich, who will talk of'the anxiety of naked existence' and 'the anxiety of personal guilt'. It is illuminating that he does not suggest that guilt is invalidated by the perception of naked existence; if anything, he implies that 'personal guilt' is the more fundamental anxiety.

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