I have been doing a read through St. Thomas Aquinas’ Summa Theologica recently, along with Brian Davies’ newly published commentary on the text–Thomas Aquinas’s Summa Theologiae: A Guide and Commentary (2014). I’ve also decided to blog some of my thoughts and notes along the way, in order to discuss a few of the differences between Christian theology and metaphysical naturalism. In this post, I will be discussing some of the implications of Aquinas’ theology for the possibility of there being empirical evidence of God’s existence, particularly with regards to how Aquinas describes God as the object of the study of his sacred science (part I, question 1, article 7), and Aquinas’ Five Ways of demonstrating God’s existence (part 1, question 2, article 3).
It’s been a while now that the ‘Recommended Resources‘ page on the toolbar has merely stated “coming soon!”. Sorry that it didn’t come sooner, but now a number of books on topics of secular humanism, naturalism, materialism, cosmology, ethics, and more have been added as recommended readings. This list will no doubt also be expanded with time.
Likewise, the blog series “Thinking about the ‘Metaphysics’ in Metaphysical Naturalism” has been turned into a new page, titled ‘The Metaphysics of Metaphysical Naturalism‘, for easier access at the top of the blog.
Civitas Humana now has a complete toolbar, which addresses multiple issues of secular humanism and naturalism. Just one more improvement to add to this resource!
Onward and upward,
For the next part of my blog series, “Thinking about the ‘Metaphysics’ in Metaphysical Naturalism,” I am going to discuss metaphysical naturalism’s implications for ethics and moral imperatives. Before that, however, I am also going to discuss the meaning of normative statements and whether all normative claims are specifically “moral” normative claims.
A normative statement is a claim that expresses value, preference, or obligation. Words like “should” and “ought,” or “good” and “bad,” or even “beautiful” and “ugly” are not merely factual descriptions of the world, but also include underlying judgements. It can be a factual statement that a piece of art consists of certain colors, shapes, and patterns, for example, but that is not the same thing as saying whether a piece of art is pleasant to look at or beautiful. Normative statements investigate different properties pertaining to objects and behavior. Their underlying meaning is not merely descriptive, but also preferential. This distinction is often termed the “is-ought problem.”
One of the major objections made against metaphysical naturalism is that it is unable to account for the truth of normative claims. In particular, apologetic moral arguments often levy the charge that naturalism cannot account for the truth of moral values and imperatives, and that naturalist metaphysics thus entails moral anti-realism. Whether this assertion is defensible is a question that I will investigate later in this blog series. Before that, however, I want to make some key distinctions between “moral” normative statements and other types of normative claims. In particular, a response that I often get, from both theists and atheists alike when using words like “should” and “ought,” is that such words inherently possess moral judgements. I do not think that this interpretation is correct, and accordingly, I am going to lay out certain types of normative statements below that do not necessarily relate to moral judgements, despite their normative character.
I deconverted from Protestant Christianity over 5 years ago, right after I began my freshman year in college. It was, I suppose, a fairly typical and drama-free deconversion: I progressed out of the fundamentalism of my childhood, becoming more and more concerned with the verity of my worldview all throughout high school, only to then be exposed to a diversity of new ideas and information in college. I participated in a fairly moderate, non-denominational Christian congregation for the beginning of my freshman year, until eventually coming to the conclusion at my dorm one night, under the stars, that I was, indeed, an atheist.
The first 3 years of being “religion-free” went by for me with a certain level of ambivalence for all things spiritual. However, in more recent years, I have noticed a less tolerant trend in my attitudes and approach to religion. For a while, whenever I encountered religion or a religious person, I would become frustrated and discouraged, and my mood would be immediately dampened. “Religion in all its forms is backwards, outdated, and just plain wrong,” I would silently say to myself. “Why is it that a majority of people in my culture believe in an anthropomorphized, invisible deity in the sky, when there is so much real beauty, majesty, and wonder in the universe surrounding us?”
This article is not going to attempt to answer that question. Instead, it will focus not just on denouncing the religiosity around us, but on what we freethinking, godless, and sometimes angry atheists can do to better represent ourselves and our worldview, while being empathetic and diplomatic towards believers. I am confident, given global trends towards secularism, plus the truth value of atheism, plus time, that religion will continue to diminish as a cultural force, until it no longer holds the level of normative sway that it currently enjoys in most parts of the world. Below is a list of things to remember that might help atheists and secularists be less angry at religion until then, while also being able to communicate with those who are still very much invested in religious worldviews.
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.
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?
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As 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!
[Yesterday I presented a conference paper at the 112th Annual Meeting of the Pacific Ancient and Modern Languages Association (PAMLA). The conference theme for this year was “Familiar Spirits,” and I presented a paper titled “Philosophically Defining the Supernatural.” The topic relates to previous articles that I have written, both here in my blog series on metaphysical naturalism and in an earlier article here.
This article represents my most up-to-date view on how to metaphysically define “supernatural” phenomena in opposition to “natural” phenomena. I discuss five areas of metaphysical distinction between the two: 1) physicality, 2) uniformity, 3) open vs. closed causality, 4) mental objects & properties, and 5) teleology. Below is the transcript of my paper, with images added from the slides of my attending PowerPoint presentation.]
Halloween is a time of year when we celebrate the supernatural, being a holiday associated with the souls of the dead, witchcraft, and even (from certain quarters) the occult. The “supernatural” is something that is, by definition, different from ordinary “natural” phenomena. Often times we are able to distinguish between the “natural” and the “supernatural” prima facie, meaning that each can be identified at first glance. When we see an apple fall from a tree, we immediately recognize such an event to be “natural.” If, on the other hand, we were to see a ghost, magical spell, or vampire, we would not hesitate to call such phenomena “supernatural.” But what is the real difference that allows us to make such a distinction?
Whereas on the level of common sense the difference between the “natural” and the “supernatural” is often obvious, metaphysically distinguishing between the two on a philosophical level can be far more challenging. For example, if we were to see a witch cast a spell of fire, we would not hesitate to call such a superhuman ability “supernatural.” But how is this ability metaphysically different from a mutant (let’s say an X-man) who has evolved the ability to produce flames from his hands? Both would be superhuman abilities, but we would only consider the witch to be “supernatural.” Given that the two abilities would look the same, however, can we really make such a categorical distinction? Today I will discuss some of the different definitions of the “natural” and “supernatural” proposed by philosophers. My goal will be to show that there are certain attributes of “supernatural” phenomena that make them categorical different from “natural” phenomena, so that there can be a clear and meaningful metaphysical distinction between the two, justifying our use of these terms.