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HarryStotle
Guest
Seems to me that you are putting human knowledge in the same jeopardy that the classic god-of-the-gaps claimant places God by insisting that science can, or presumably will, fill all the gaps of human knowledge and understanding.Classic God-of-the gaps. A very dangerous position to take. Science works to close gaps, so your God has to get smaller to still fit in the gap. Do you want your God to shrink?
rossum
If we break possible human knowledge into domains, which may or may not completely overlap, we can come up with at least four.
- knowledge of the observable world – I.e., the knowledge of physics, chemistry, biology, metaphysics, etc., treating observable things in the material world.
- knowledge of moral agency – knowledge of how I, as an undeniable subjective agent of my actions, ought to act in the world.
- knowledge of value – knowledge of the relative importance or significance (whether relative or absolute) of beings, entities, events, actions, etc., in the realm of being or existence.
- knowledge of personal identity and subjectivity – an understanding of my internal subjective world as I experience being, thoughts, ideas, emotions, etc., from a first person perspective as the loci of all experience, along with the ultimate significance of what it means to be in the world that I find myself in.
Seems to me that accepting that science will, by default, accomplish that (i.e., close all the gaps) is no different than applying a god-of-the-gaps. You have just turned science into that god, which you hope will fill those gaps.
In fact, I would argue that it is much worse to have science fill that role because invoking an omniscient, omnipotent, omnibenevolent God who created the cosmos and all life including us, leaves very open the possibility that – because it is intelligently designed, ordered and purposed – the cosmos and everything in it including moral agency, personal subjective existence and the relative significance or value of things CAN BE fully explained. It leaves open the possibility that not just our seeking 1) knowledge of the observable world can be completely and sufficiently fulfilled, but that 2), 3), and 4) also can be. In short, no areas of wondering or knowing will be left frustrated if we assume a 3-Omni God is fully involved in the created order.
However, if a purely scientific method is stringently assumed for every area of knowledge, then we are left with the possibility of fully addressing 1), but leaving 2), 3) and 4) unresolvable by the restriction of our choice of method.
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