Again, Pat, this is a matter of using linguistics as an escape; still, it is basically stating what I am stating. Where I identify the imperfection of whatever exists (materially or spiritually), you merely use that imperfection to state an imperfection exists in knowledge.
Either way, we have an imperfection that permeates all. I identify it but subsequently I leave it at that, where you use the imperfection but subsequently do not want to identify it.
In the older religions of the world, we see the same as what I am stating. In Hinduism, there is a god of all (Brahman) yet this god is not found in the forefront, but at the furthest distance possible.
Or in the old Norse religion, where Odin hung himself off the tree of life, creating with that act his renewed self and all the other gods.
What these religions have done is identifying the actual reality we see around us. They provide the words to the reality that exist, even all the way up to god.
In the middle-eastern monotheistic religions that conquered much of the human world, we find a 'covering up' of the imperfection we find in our reality.
In Judaism, there is actually no perfection stated, except for the possibility of it occurring some day in the future. As such, Judaism is also a correct delivery of our reality, including the desire for that perfection.
In Christianity, however, a step too far is taken (and no one to stop Christians from taking that step) in which the material manifestation of god already occurred in a single person. As we know from Islam, their take on it is that such step is a step too far, and their person explaining the whole is not a personification of god, but the spokesperson of god.
I hope you recognize where your religious reality finds its origin.
P.S. Plato did not believe in a singular god, nor was the highest god, Zeus, known to be perfect.


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