Your statements are a little vague. I'm not grasping the significance of what you said here. Can you rephrase or expand on those thoughts? A
YOU: "How are these principles intelligible independent of our minds when our minds are used to rationalize?"
They exist without you thinking them. They are (or do you deny this?), and they are independent of your and my mind but still need mindfulness to know.
You assert that they are independent of the mind; how does one know this? How can one know this? In order to "know," you require the use of your mind; so then how does one "know" of that which is independent of one's mind? In order to do this, one would have to control (reduce variance) for that which you allege "is" independent of the influence, conceptions, rationalizations, and manipulations of one's mind. That is, to isolate and extract and observe how it behaves. Consequentially, the use of the mind would be prohibited. That means, no math; no science, no language, no logic. What's left? Irrationality.
So, without minds, there would be no physical objects? Is that what you are saying? How do you explain the universe before mindful beings? Was there such a thing?
Even if your mind was not, there would still be these four physical objects (2+2) I keep bumping into or knocking over or feeling, and acknowledging with my mindful conception through consciousness.
Without the mind, physicality would be irrational. Even when considering somatosensation, and the process of interpreting information from stimuli, what would any of that be without conception and rationalization? One "feels something." What's the difference between feeling something and not feeling something? What if one couldn't verbalize that sensation? What if there was no language? Once again, in order to assert that there's something which "is" independent of one's mind, one would have to control for independence.
Then I question whether you know the Christian God.
I do not know the Christian God; I know of the Christian God. And why are you qualifying God with the adjective, "Christian"?
How well do you think your Confusism stacks up against such a God?
Fairly well. I don't see how Tien is any less existent than God.
That one and only God has revealed to humanity in two ways, through what was made and via written revelation. How does your god of Confusism do that?
Through the Mandate of Heaven and Confucius.
The Judeo-Christian has confirmed Himself in various ways and confirms it with our spirits via His Spirit. There is a way to know and reconcile with this God according to this word, and that is through His Son.
So then, once again, why do you qualify God with the description "Judeo-Christian?"
Is [your] god a personal god?
Tien is not a personal God.
Who or what is your god?
"My" God does not register. God is not possessed.
Are you it.
I don't practice suitheism.
is [your] god an actual being?
What do you mean by "actual"? Material? Or does the distinction not matter?
A factory is a large scale operation in comparison. You may grow a few tomatoes, and even sell them, but once you go into larger-scale production in which goods are produced for commercial use and have an automated production line you are entering the factory atmosphere. People do not usually live in factories. They work there. The HOME and factory are usually separate abodes, although the two can be in the same building
We're not discussing "usual behavior" since "usual behavior" doesn't qualify their descriptions.
Usually, a description of a factory would not include bedrooms, sometimes exclude a kitchen, a den with fireplace, and family members.
Where in your cited description of a house does it state that a house necessitates a bedroom, kitchen, or den?
So while there are similarities the two very seldom match the qualifications of both.
What qualifications? Once again, point out to me the exact description that precludes a house from being a factory, and vice versa.
Does anyone else here believe that a factory is the same as a house???
You're appealing to incredulity. We're discussing whether the descriptions of a house and factory, and the argument that both can be the same, demonstrates a contradiction.