Last time we looked at the hedonistic lifestyle of H.G.Wells who appeared on the cover of SGT PEPPERS but today we will look at some of his philosophic views that shaped the atmosphere of the 1960’s. Wells had been born 100 years before the release of SGT PEPPERS but many of his ideas influenced people in the 1960’s. One of those ideas is there is no God and we were not created in God’s image for a special purpose but we are a product of evolution. Furthermore, the universe is silent about morals and we probably will end up with an extreme survival of the fittest society similar to his movie TIME MACHINE. We have to ask ourselves if Wells is right, WHAT IS THE BASIS FOR HUMAN DIGNITY AFTER ALL?
The Beatles’ Magical Orchestra: “I Am the Walrus”
The Beatles – Tomorrow never knows (subtitulada)
The Beatles in a press conference after their Return from the USA
The Beatles in a press conference after their Return from the USA.
Paul McCartney & John Lennon 1968 Full Interview
I uploaded this a while ago on my old profile but it got deleted here it is enjoy
Paul McCartney & John Lennon 1968 Full Interview
The Beatles Rooftop concert
Published on Apr 12, 2015
BEATLES Live at Hollywood Bowl 1964
The Beatles – Let It Be (Video Oficial)
Francis Schaeffer “BASIS FOR HUMAN DIGNITY” Whatever…HTTHR
Francis Schaeffer and Dr. C. Everett Koop both authored the book and film series WHATEVER HAPPENED TO THE HUMAN RACE? In Episode 4 of film series is the episode THE BASIS OF HUMAN DIGNITY and you will find these words:
The Time Machine (1/8) Movie CLIP – The First Attempt (2002) HD
The Time Machine (2/8) Movie CLIP – Going Forward (2002) HD
“The Time Machine (2002)” Theatrical Trailer
Original theatrical trailer for the 2002 film “The Time Machine.” Starring Guy Pearce, Samantha Mumba, Mark Addy, Phyllida Law, Sienna Guillory, Alan Young with Orlando Jones and Jeremy Irons. Based on the novel by H.G. Wells. Directed by Simon Wells.
The Time Machine (3/8) Movie CLIP – Time Travel, Practical Application (2002) HD
The Time Machine (4/8) Movie CLIP – The Morlocks (2002) HD
The Absurdity of Life without God
William Lane Craig
No Ultimate Purpose Without Immortality and God
If death stands with open arms at the end of life’s trail, then what is the goal of life? Is it all for nothing? Is there no reason for life? And what of the universe? Is it utterly pointless? If its destiny is a cold grave in the recesses of outer space the answer must be, yes—it is pointless. There is no goal no purpose for the universe. The litter of a dead universe will just go on expanding and expanding—forever.
And what of man? Is there no purpose at all for the human race? Or will it simply peter out someday lost in the oblivion of an indifferent universe? The English writer H. G. Wells foresaw such a prospect. In his novel The Time Machine Wells’s time traveler journeys far into the future to discover the destiny of man. All he finds is a dead earth, save for a few lichens and moss, orbiting a gigantic red sun. The only sounds are the rush of the wind and the gentle ripple of the sea. “Beyond these lifeless sounds,” writes Wells, “the world was silent. Silent? It would be hard to convey the stillness of it. All the sounds of man, the bleating of sheep, the cries of birds, the hum of insects, the stir that makes the background of our lives—all that was over.“3 And so Wells’s time traveler returned. But to what?—to merely an earlier point on the purposeless rush toward oblivion. When as a non-Christian I first read Wells’s book, I thought, “No, no! It can’t end that way!” But if there is no God, it will end that way, like it or not. This is reality in a universe without God: there is no hope; there is no purpose.
What is true of mankind as a whole is true of each of us individually: we are here to no purpose. If there is no God, then our life is not qualitatively different from that of a dog. As the ancient writer of Ecclesiastes put it: “The fate of the sons of men and the fate of beasts is the same. As one dies so dies the other; indeed, they all have the same breath and there is no advantage for man over beast, for all is vanity. All go to the same place. All come from the dust and all return to the dust” (Eccles 3:19-20). In this book, which reads more like a piece of modern existentialist literature than a book of the Bible, the writer shows the futility of pleasure, wealth, education, political fame, and honor in a life doomed to end in death. His verdict? “Vanity of vanities! All is vanity” (1:2). If life ends at the grave, then we have no ultimate purpose for living.
But more than that: even if it did not end in death, without God life would still be without purpose. For man and the universe would then be simple accidents of chance, thrust into existence for no reason. Without God the universe is the result of a cosmic accident, a chance explosion. There is no reason for which it exists. As for man, he is a freak of nature— a blind product of matter plus time plus chance. Man is just a lump of slime that evolved rationality. As one philosopher has put it: “Human life is mounted upon a subhuman pedestal and must shift for itself alone in the heart of a silent and mindless universe.”4
What is true of the universe and of the human race is also true of us as individuals. If God does not exist, then you are just a miscarriage of nature, thrust into a purposeless universe to live a purposeless life.
So if God does not exist, that means that man and the universe exist to no purpose—since the end of everything is death—and that they came to be for no purpose, since they are only blind products of chance. In short, life is utterly without reason.
Do you understand the gravity of the alternatives before us? For if God exists, then there is hope for man. But if God does not exist, then all we are left with is despair. Do you understand why the question of God’s existence is so vital to man? As one writer has aptly put it, “If God is dead, then man is dead, too.”
About the only solution the atheist can offer is that we face the absurdity of life and live bravely. Bertrand Russell, for example, wrote that we must build our lives upon “the firm foundation of unyielding despair.”6 Only by recognizing that the world really is a terrible place can we successfully come to terms with life. Camus said that we should honestly recognize life’s absurdity and then live in love for one another.
The fundamental problem with this solution, however, is that it is impossible to live consistently and happily within such a world view. If one lives consistently, he will not be happy; if one lives happily, it is only because he is not consistent. FRANCIS SCHAEFFER has explained this point well. Modern man, says Schaeffer, resides in a two-story universe. In the lower story is the finite world without God; here life is absurd, as we have seen. In the upper story are meaning, value, and purpose. Now modern man lives in the lower story because he believes there is no God. But he cannot live happily in such an absurd world; therefore, he continually makes leaps of faith into the upper story to affirm meaning, value, and purpose, even though he has no right to, since he does not believe in God.
The Success of Biblical Christianity
But if atheism fails in this regard, what about biblical Christianity? According to the Christian world view, God does exist, and man’s life does not end at the grave. In the resurrection body man may enjoy eternal life and fellowship with God. Biblical Christianity therefore provides the two conditions necessary for a meaningful, valuable, and purposeful life for man: God and immortality. Because of this, we can live consistently and happily. Thus, biblical Christianity succeeds precisely where atheism breaks down.
Conclusion
Now I want to make it clear that I have not yet shown biblical Christianity to be true. But what I have done is clearly spell out the alternatives. If God does not exist, then life is futile. If the God of the Bible does exist, then life is meaningful. Only the second of these two alternatives enables us to live happily and consistently. Therefore, it seems to me that even if the evidence for these two options were absolutely equal, a rational person ought to choose biblical Christianity. It seems to me positively irrational to prefer death, futility, and destruction to life, meaningfulness, and happiness. As Pascal said, we have nothing to lose and infinity to gain.
1 Kai Nielsen, “Why Should I Be Moral?” American Philosophical Quarterly 21 (1984): 90.
2 Richard Taylor, Ethics, Faith, and Reason (Englewood Cliffs, NJ: Prentice Hall, 1985), 90, 84.
3 H.G. Wells, The Time Machine (New York: Berkeley, 1957), chap. 11.
4 W.E. Hocking, Types of Philosophy (New York: Scribner’s, 1959), 27.
5 Friedrich Nietzsche, “The Gay Science,” in The Portable Nietzsche, ed. and trans. W. Kaufmann (New York: Viking, 1954), 95.
6 Bertrand Russell, “A Free Man’s Worship,” in Why I Am Not a Christian, ed. P. Edwards (New York: Simon & Schuster, 1957), 107.
7 Bertrand Russell, Letter to the Observer, 6 October, 1957.
8 Jean Paul Sartre, “Portrait of the Antisemite,” in Existentialism from Dostoyevsky to Satre, rev. ed., ed. Walter Kaufmann (New York: New Meridian Library, 1975), p. 330.
9 Richard Wurmbrand, Tortured for Christ (London: Hodder & Stoughton, 1967), 34.
10 Ernst Bloch, Das Prinzip Hoffnung, 2d ed., 2 vols. (Frankfurt am Main: Suhrkamp Verlag, 1959), 2:360-1.
11 Loyal D. Rue, “The Saving Grace of Noble Lies,” address to the American Academy for the Advancement of Science, February, 1991.
The Time Machine (5/8) Movie CLIP – All the Years of Remembering (2002) HD
The Time Machine (6/8) Movie CLIP – The Morlocks’ Diet (2002) HD
The Time Machine (7/8) Movie CLIP – 800,000 Years of Evolution (2002) HD
The Time Machine (8/8) Movie CLIP – What If? (2002) HD
Here is portion of Adrian Rogers’ message on Darwinism:
Now, here’s the third and final reason: I reject evolution not only for logical reasons, and not only for moral reasons, but I reject evolution for theological reasons. Now, this may not apply to others, but friend, it applies to me, because the Bible doesn’t teach it, and I believe the Bible. And, you cannot have it both ways. There are some people who say, “Well, I believe the Bible, and I believe in evolution.” Well, you can try that if you want, but you have pudding between your ears. You can’t have it both ways.
H. G. Wells, the brilliant historian who wrote The Outlines of History, said this—and I quote: “If all animals and man evolved, then there were no first parents, and no Paradise, and no Fall. If there had been no Fall, then the entire historic fabric of Christianity, the story of the first sin, and the reason for the atonement, collapses like a house of cards.” H. G. Wells says—and, by the way, I don’t believe that he did believe in creation—but he said, “If there’s no creation, then you’ve ripped away the foundation of Christianity.”
Now, the Bible teaches that man was created by God and that he fell into sin. The evolutionist believes that he started in some primordial soup and has been coming up and up. And, these two ideas are diametrically opposed. What we call sin the evolutionist would just call a stumble up. And so, the evolutionist believes that all a man needs—he’s just going up and up, and better and better—he needs a boost from beneath. The Bible teaches he’s a sinner and needs a birth from above. And, these are both at heads, in collision.
Now, remember that evolution is not a science. It may look like a science; it may talk like a science, but it is a philosophy; it is science fiction. It is anti-God; it is really the devil’s religion. And, the sad thing is that our public schools have become the devil’s Sunday School classes.
What is evolution? Evolution is man’s way of hiding from God, because, if there’s no creation, there is no Creator. And, if you remove God from the equation, then sinful man has his biggest problem removed—and that is responsibility to a holy God. And, once you remove God from the equation, then man can think what he wants to think, do what he wants to do, be what he wants to be, and no holds barred, and he has no fear of future judgment.
Aldous Huxley admitted this in his book—and I’m almost finished, but listen to this; it’s very revealing—Aldous Huxley said in his book Ends and Means—I quote: “I had motives for not wanting the world to have a meaning. For myself, and no doubt for most of my contemporaries, the philosophy of meaninglessness was essentially an instrument of liberation. The liberation we desired was simultaneously liberation from a certain system of morality. We objected to the morality because it interfered with our sexual freedom; we objected to the political and economic system because it was unjust. The supporters of these systems claim that, in some way, they embodied meaning—a Christian meaning, they insisted—of the world. There was one admirably simple method of confuting these people and at the same time justifying ourselves in our political and erotic revolt: We could deny that the world had any meaning whatsoever.” Aldous Huxley: “We didn’t want anybody to tell us that our sexual ways and perversions were sin, so what we did—we just simply told God, ‘God, get out of the way.’”
But, as surely as I stand in this place, there is a God. He created us. And, God will bring every work in judgment, whether it be good or whether it be evil.
The Time Machine (2002) – Moon Breaking Scene
Eugenics Rides a Time Machine
H.G. Wells’ outline of genocide
Eugenics — the discredited “science” that justified customizing people to service the goals of the state by making them bigger, better, whiter, you name it — is back. In fact, it’s playing at a multiplex near you in the form of the latest version of H.G. Wells’ The Time Machine.
Wells’ novel, first published in 1895, tells the story of a future Earth where humanity has evolved into two separate “races.” Descendants of the working class have become subterranean, ape-like, night creatures who live by eating the decadent descendants of the old upper class. This evolutionary nightmare reflected Victorian ideas about race and hierarchy, and about the undesirable direction that evolution might take if the better sort of people didn’t intervene. These concerns are in fact a notable and recurring aspect of Victorian literature. Charles Kingsley’s 1862-63 children’s novel,The Water-Babies, for example, features a race that is free to “DoAsYouLike”; it devolves into apes. Kingsley’s tale merges Thomas Carlyle’s Gospel of Obedience with a version of evolutionary biology of the day.
Eugenics as a science has dared not speak its name since the Holocaust, and contemporary readers and viewers may not recognize a eugenics tract when they see one. But the purpose ofThe Time Machine was clear in its time, which was also the heyday of eugenics. Here, for example, is Irving Fisher, the great economist, giving his 1912 presidential address to the Eugenics Research Association: “The Nordic race will… vanish or lose its dominance if, in fact, the whole human race does not sink so low as to become the prey, as H. G. Wells images, of some less degenerate animal!”
Wells plays a particularly interesting role in the eugenics movement. In 1904 he discussed a survey paper by Francis Galton, co-founder of eugenics. Galton had concerned himself mainly with “positive eugenics,” proposing for instance that the marriage of college professors, supposedly the best of the race, be subsidized. But this was feeble stuff for Wells, who urged the adoption of a negativebreeding policy. “I believe,” he wrote, “that now and always the conscious selection of the best for reproduction will be impossible; that to propose it is to display a fundamental misunderstanding of what individuality implies. The way of nature has always been to slay the hindmost, and there is still no other way, unless we can prevent those who would become the hindmost being born. It is in the sterilization of failure, and not in the selection of successes for breeding, that the possibility of an improvement of the human stock lies.”
Wells’ crude notions of racial hierarchy were overt. Here is what he had to say about the black/white intermarriage: “The mating of two quite healthy persons may result in disease. I am told it does so in the case of interbreeding of healthy white men and healthy black women about the Tanganyka region; the half-breed children are ugly, sickly, and rarely live.” It is a signature of the deepest racism of this period that blacks and whites were considered to be a species apart so that their marriage was no more productive than that of a horse and donkey.
Wells was nothing if not energetic. Late in his life, his discussion with Joseph Stalin (scroll down) about the good society was published with comments by G. B. Shaw, J. M. Keynes and others. Unlike Stalin, who trusted that the Party would bring progress, Wells believed in the Scientific Elite. “Now,” he told Stalin in 1934, “there is a superabundance of technical intellectuals, and their mentality has changed very sharply. The skilled man, who would formerly never listen to revolutionary talk, is now greatly interested in it. Recently I was dining with the Royal Society, our great English scientific society. The President’s speech was a speech for social planning and scientific control. To-day, the man at the head of the Royal Society holds revolutionary views, and insists on the scientific reorganisation of human society.”
The new movie version of The Time Machine may be an improvement on Wells. The novel’s main character, simply called the Time Traveler, goes from Victorian London to a distant future. He was a member of the technological elite who pursued knowledge for its own sake. In the new movie, the character is much better realized, with a name and a history. In the novel, the generating mechanism for the bifurcation of the human race is unrestrained industrialization; in the new film, it is an eco-disaster generated when greedy capitalists blow up the moon. Most interesting of all, the separate evolution into predators and prey in the new version is the result of the decision of a de facto eugenics committee.
In fact, the movie does something that seems rather truer to the eugenics message than the book. In the book, the Traveler eventually decides to return to the present. Since the two new “races” of the future are both subhuman, what is to keep him? And, since the apish night people are sufficiently slow to be terrified of fire, his return is accomplished with relatively few deaths. In the movie, the Traveler wishes to stay and he employs his superior technology to exterminate the night people. Because the night people are parasites, their extermination is justified.
As economist Deirdre McCloskey has conjectured, the experience of “negative eugenics” in the Holocaust (exterminating those who do not serve the state’s goals) has proven to be no firewall against an evil idea. Here, for example, is an extraordinary defense of the idea, one that appeared in London’s Telegraph on March 10. “Eugenics,” wrote A.N. Wilson, “was simply the notion that the useful and intelligent classes should be allowed, indeed encouraged, to breed, and the murderous morons, who are never going to contribute anything except misery to themselves and others should be discouraged.”
Victorian critics of markets had a wide range of parasites — the Jewish vampire, Irish and Jamaican cannibals, and the cant-spouting evangelical economist among them. The Telegraph is concerned with “hooligans.” The Nazis were concerned with Jews. The contemporary critics of globalism who defend the acts of 9/11 carry on this tradition with a vocabulary of their own. If it is justifiable to exterminate parasites, is it a far step to justify the extermination of someone labeled “parasite”?
The Time Machine (2002) in 10 minutes
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Written in 1896, The Island of Dr. Moreau is one of the earliest scientific romances. An instant sensation, it was meant as a commentary on Darwin’s theory of evolution, which H. G. Wells stoutly believed. The story centres on the depraved Dr. Moreau, who conducts unspeakable animal experiments on a remote tropical island, with hideous, humanlike results. Edward Prendick, an Englishman whose misfortunes bring him to the island, is witness to the Beast Folk’s strange civilization and their eventual terrifying regression. While gene-splicing and bioengineering are common practices today, readers are still astounded at Wells’s haunting vision and the ethical questions he raised a century before our time.
The Time Machine (2002) – Time Travel Scene (EWQL)
H.G. Wells: Darwin’s Disciple and Eugenicist Extraordinaire
by Dr. Jerry Bergman on December 1, 2004
Abstract
After being exposed to Darwinism in school, H.G. Wells converted from devout Christian to devout Darwinist and spent the rest of his life proselytizing for Darwin and eugenics.
Summary
After being exposed to Darwinism in school, H.G. Wells converted from devout Christian to devout Darwinist and spent the rest of his life proselytizing for Darwin and eugenics. Wells advocated a level of eugenics that was even more extreme than Hitler’s. The weak should be killed by the strong, having ‘no pity and less benevolence’. The diseased, deformed and insane, together with ‘those swarms of blacks, and brown, and dirty-white, and yellow people … will have to go’ in order to create a scientific utopia. He envisioned a time when all crime would be punished by death because ‘People who cannot live happily and freely in the world without spoiling the lives of others are better out of it.’ He was hailed as an ‘apostle of optimism’ but died an ‘infinitely frustrated’ and broken man, concluding that ‘mankind was ultimately doomed and that its prospect is not salvation, but extinction. Despite all the hopes in science, the end must be “darkness still”.’ Wells’ life abundantly illustrates the bankruptcy of consistently applied Darwinism.
Herbert George (H.G.) Wells was one of the most well-known and important late 19th- and early 20th-century science fiction and science writers in the English-speaking world. Some historians claim that he changed the mind of Europe and the world, and for this reason, Wells was called the ‘great sage’ of his time.1 Although from a poor family, Wells (born in Bromley, Kent, England, on 21 September 1866) studied at the Normal School of Science in South Kensington under Darwin’s chief disciple, Thomas Henry Huxley. Wells completed his Bachelor of Science with first class honours in zoology and second class honours in geology. His doctoral thesis from London University was titled: ‘The Quality of Illusion in the Continuity of the Individual Life in the Higher Metazoa with Particular Reference to the Species Homo sapiens’. After teaching in private schools for four years, in 1891 Wells began teaching college-level courses. He also married his cousin Isabel the same year.
Wells soon became a writer and, in his long career, authored over 100 books, including such classic best-selling science fiction (a genre he largely invented) as The Time Machine (1895), The Invisible Man (1897), The War of the Worlds (1898) and The First Man on the Moon (1901). He also published much general fiction, and later branched out into other areas, including history and science. His best-selling (and still in print) Outline of History (1920), and the four-volume The Science of Life (1931), in which he and his eldest son, George Phillip Wells, collaborated with Sir Julian Huxley, sold very well. The Outline of History alone has sold over two million copies.2 Both The Outline and Science of Life went into great detail to defend the Darwinist worldview.3
For many years, Wells wrote as many as two books a year (a considerable literary output), plus articles in such journals as The Fortnightly Review. While he started out writing science fiction, he soon moved on to write books that would help solve what Wells concluded were society’s ‘deepening social perplexities’.4 One of his specializations was predicting the future—which not only expressed itself in his science fiction, but also in such books as Anticipations(1902—reprinted in 1999), Mankind in the Making (1903), A Modern Utopia (1905) and A Mind at the End of Its Tether(1945), the last a work in which he expressed the bleakest pessimism ever presented in any of his books about humankind’s future.
From devout Christian to Darwinian atheist
Wells’ writings also detail his conversion from theism to Darwinism. He said that when he was young he fully believed the proposition that ‘somebody [i.e. God] must have made it all’, but later began to conclude that ‘there was a flaw in this assumption’.5 Wells was both impressed and influenced by Darwin’s ideas, but he at first tried to reconcile them with his faith in the ‘simple but powerful concept, implanted by his mother’s teachings when he was small, that “somebody must have made it all”’.6 As a youngster, Wells stated he had a ‘crude conception of evolution’ but when he got to college he became fully persuaded of its ‘truth’.7 As a result, he eventually rejected God, Christianity and religion. Among the books that he read was Henry Drummond’s Natural Law in the Spiritual World. Drummond was a theistic evolutionist who wrote several best-selling books defending Darwinism and trying to harmonize Darwinism and Christianity.
One important reason the devout believer became an atheist was that he had a difficult time accepting both theism and Christianity because, as he stated, when he believed in evolution, he could no longer accept Genesis.8 He deduced that if evolution were true, the basis of Christianity, including the Fall and the sacrificial death of Christ to redeem fallen humans, were impossible. His acceptance of the ‘new science’ of Darwinism ‘had dealt telling blows at revealed religion but offered no spiritually rewarding alternative to it’.9 Later, when he came across a weekly atheist magazine pretentiously called The Free Thinker, his ‘worst suspicions’ about Christianity were confirmed, and he became a committed atheist. He came to enjoy its agnostic mockeries of religion and theism.10 After Wells totally rejected theism, he embraced socialism and, later, even Soviet-style communism, both of which he also eventually became disillusioned with, and eventually rejected.
While his mentor, T.H. Huxley, is called Darwin’s Bulldog for his lifetime of tenacity actively fighting for Darwinism, Wells might be called one of Darwin’s chief apostles.11 Huxley, Wells and other ‘eminent men of science’ had an ‘almost fanatical faith’ that science alone was the answer to ‘all human misery’.12 Toward this end, Wells also was active writing and defending his new religion of Darwinism for his entire life—a ‘mission, as capable of arousing enthusiasm as any religious revival’.13 Even his fiction books actively defended Darwinism. Kemp concluded that Wells’ The Time Machine was a ‘blend of Marx and Darwin’.14
An example of Wells’ involvement is his exchange with British Catholic Hilaire Belloc, who wrote a 119-page response to Wells’ Outline of History titled Companion to Mr. Wells’s Outline of History,15 refuting its anti-Christian and pro-Darwinism bias. The book prodded Wells into writing a reply, published later in the same year under the title Mr. Belloc Objects.16 Gardner concluded that Wells’ response to Belloc was written in ‘a mood of amused anger’.17Mackenzie and Mackenzie called Wells’ book ‘vituperous’, and stated that Wells was ‘enraged’ with Belloc.18 Belloc subsequently produced a rebuttal to Wells’ Mr. Belloc Objects, titled Mr. Belloc Still Objects.19 In this work Belloc defends his position on Darwinism and religion stated in his first book, Companion to Mr. Wells’s Outline of History.
“War of the Worlds” 1938 Radio Broadcast
On Halloween eve in 1938, the power of radio was on full display when a dramatization of the science-fiction novel “The War of the Worlds” scared the daylights out of many of CBS radio’s nighttime listeners.
Prophets Of Science Fiction : H G Wells Part 1
H.G. Wells | Sep. 20, 1926
Prophets Of Science Fiction : H G Wells Part 2
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1890 H.G.Wells pictured below:
Prophets Of Science Fiction : H G Wells 3
Tie H.G.Wells and Aldous Huxley together
Sir Julian Sorell Huxley FRS (22 June 1887 – 14 February 1975) was an English evolutionary biologist, humanist and internationalist.
Orson Wells Meets HG Wells
This a great rare audio clip of HG Wells being interviewed with Orson Wells.
Alphabet/Good Humor
Featured artist is Claes Oldenburg
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