Wow, I completely forgot about this discussion.
The point was to respond to the general flavour of this thread, in which many of those posting seem to hold science in very low esteem, since it is “merely” concerned with physical reality - such subjective philosophical discussions as people have regarding the interpretations and alternative relationships between various empirical findings would, I assume, be regarded as “non-physical” by those who consider science in this light.
I would suggest there are those who indeed do believe science to be worthless when it comes to considering questions of spirituality, for example, or the existence or otherwise of gods.
OK, consider again what we mean by “science”: an epistemological methodology concerned with the natural world. If spirituality is not concerned with the natural world (hint: it isn’t, hence "spirit"uality), then clearly science shouldn’t have much to tell us about spirituality.
Not nothing, of course. It can provide context.
What I would ask is that if such is the case, how exactly does one discern the content of a field of study such as spirituality or theology? What is it, exactly, that makes theology, for example, different to something like literary criticism?
Is this a serious question?
Consider two possible points of view on the proposition that we are spiritual beings: one point of view - the supernaturalist point of view - takes as a fundamental premise the idea that there is some aspect of the human animal (not that they’d call us that!) that is not physical, that is, in fact, not in any way bound by laws of physics and yet is able to act to control the actions of the body it inhabits; and also able to sense the “higher” things of the universe, such as love, beauty, justice (which have an ideal existence all of their own) and connect with God, who is “pure spirit”, whilst we are adulterated by the flesh.
That is not, in fact, the “fundamental premise” of theistic thought, but a conclusion of it. Are you familiar with the Platonic/Aristotelian origins of Christian thought?
You shouldn’t be bashing schools of thought you’re not very familiar with.
An alternative point of view does not adopt the premise that we are supernatural, but instead starts from the assumption that whatever we are, we are susceptible to explanation.
This can just as easily be said of the Platonic/Aristotelian origins of Christian thought.
Some would see the latter approach as “reductive”, or somehow belittling to human experience - if we are not really connecting with other spiritual entities, then we don’t really have spiritual experiences at all! Well, actually we do - it’s just that these experiences might not be what we imagine them to be. That doesn’t mean that they don’t matter to us, nor does it mean we should shy away from investigating them by whatever means we have to hand, for fear of shattering our own illusions. What happens if a scientific, natural philosophy approach doesn’t tell us what we want to hear? Do we reject it and just invent, on an ad hoc basis, the content of our philosophy from then on?
If you think all of theism (which predates the scientific method by, oh, eight or nine millennia) boils down to “I don’t like the conclusions of science” you should really not be posting here. Ignorance of the subject matter is not conducive to a good discussion of, like, anything.
Do we say, “Well, that explanation didn’t satisfy me - it must be that there are some other things going on that science just can’t discern”? What does it mean, after all, to seek the truth if not to allow ourselves to be confident that our perceptions and expectations correspond to what is really going on in the world?
I’m certainly not saying that. I don’t think anyone who really knows what they’re talking about says that.
There simply is no reason to believe that science explains all of reality, at least not one that I’ve ever heard, and I’m a pretty smart cookie. “If it can’t be observed empirically it must not be assumed to be true” is a methodological limitation, not an ontological conclusion. Again, this statement cannot operate as anything
but a methodological limitation, or else we would run into the awkward problem of not being able to observe empirically the truth of the statement “if it can’t be observed empirically it must not be assumed to be true” and thus being unable to assume its truth. That problem is awkward precisely because it implies self-contradiction – and a thing which is self-contradictory cannot possibly be universally true!