Defining Theism, Atheism, Supernaturalism, and Naturalism

This (older) article was just thoroughly expanded and revised on Κέλσος. Since its topic relates to the recent posts and discussion about metaphysics on Civitas Humana, I thought that I would reblog it here as well.

The article, in part, discusses the definition of naturalism vs. supernaturalism, but the major contribution that it provides is its definition atheism vs. theism, which hasn’t been discussed previously on Civ. The article discusses both the theologian’s monotheistic conception of ‘G’od and the ancient idea of polytheistic ‘g’ods, and provides a definition of atheism that denies both.

Κέλσος

A common slogan in religious apologetics is to claim that a-theists do not really understand what theism is, and that most atheistic critiques of theism hit the wrong target. Such criticisms have been expressed by apologists such as David Bentley Hart in The Experience of God, and Randal Rauser in “Atheists Who Don’t Know What They Don’t Believe In.” Among others, philosopher Daniel Linford has responded to this talking point in his article “Do Atheists Reject the ‘Wrong Kind of God’? Not Likely.” Moreover, such a critique misses the mark, since, even if the average atheist on the street might not have the most extensive knowledge of theology when put on the spot, there are plenty of professional atheist philosophers, such as Graham Oppy, who responds precisely to theological arguments in works like Arguing About Gods.

But what is this objection really all about?

View original post 4,962 more words

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Science, Philosophy, and Placement Problems

ACU-Ritchie-cover.inddAs I have been doing research this holiday season on naturalist metaphysics, I have been reading philosopher Jack Ritchie’s Understanding Naturalism. Ritchie, unlike myself, is a non-physicalist naturalist, but I greatly appreciate his open-minded discussion of some of the metaphysical problems posed by physicalism — such as how one can explain things like consciousness, morality, or mathematics in purely physical terms. Ritchie also proposes a number of solutions for how physicalists can respond to these problems.

One solution that Ritchie proposes for explaining apparently non-physical things— like internal subjective experiences —within a purely physical universe is not to argue that the methods of physics can conceptually explain all things, rather than that physics can causally explain all things. This proposal leads to an interesting understanding of the relationship between science and philosophy, and what Ritchie (citing Frank Jackson in From Metaphysics to Ethics) calls “placement problems.”

Ritchie (pg. 133) writes:

“Metaphysical naturalists who call themselves physicalists do not have to endorse the idea that the methods of science and those of philosophy are continuous. Philosophy finds a special role in dealing with … placement problems. Science tells us that everything is physical; the philosopher’s job, then, is to show us how the things that don’t seem physical – minds, meanings, morals – fit into the physical world. The work of placing non-physical things into the physical world is not (or at least need not be considered to be) science or like science in its methods, but a priori metaphysical work … [This] leads to the surprising conclusion that a naturalist should be committed to work that he calls conceptual analysis.”

Personally, I found this approach to be rather interesting, and it also resonated with some of my recent thinking. One thing that strikes me doing research in metaphysical naturalism is just how much of it is abstract “metaphysical” work. That would seem odd, because naturalists are normally thought to eschew metaphysics and rely solely on the methods of science. But that is not so.

A lot of scientists have been criticized for arguing that the scientific method has replaced the need for philosophy in the modern world, and that philosophy is now “dead” or “useless.” Physicist Sean Carroll, however, has criticized this attitude in his post “Physicists Should Stop Saying Silly Things about Philosophy.” Among the complaints against philosophy that Carroll discusses is the following:

  • “Philosophers care too much about deep-sounding meta-questions, instead of sticking to what can be observed and calculated.”

To which Carroll responds:

“Here we see the unfortunate consequence of a lifetime spent in an academic/educational system that is focused on taking ambitious dreams and crushing them into easily-quantified units of productive work. The idea is apparently that developing a new technique for calculating a certain wave function is an honorable enterprise worthy of support, while trying to understand what wave functions actually are and how they capture reality is a boring waste of time.”

This criticism made me think of Jack Ritchie’s analysis above. The methods of science and philosophy do not need to be continuos. Science can be our primary method for telling us what exists, but we will still need philosophy for describing what it is like. Science is empirical. Philosophy is conceptual.

That is why, here on Civitas Humana philosophy is fully embraced, even among us scientific, physicalist naturalists. We will always need philosophy to deal with the placement problems of what science discovers. Only then can we explain things like consciousness, morality, mathematics, etc. within a purely secular framework.

Cutting philosophy out of the picture will only give advantage to critics of metaphysical naturalism, who delight in posing philosophical problems. But, for the philosophically-minded naturalist, these problems can all be easily addressed. They cannot be addressed, however, if we just ignore the conceptual analysis of philosophy and only study science. So, study philosophy too! It will make you smarter and better equipped to articulate and defend the naturalist worldview!

-Matthew Ferguson