Well i would say a few things. Firstly you are entiitled to your opinion, of course. And you must follow what is the most sensible with regards to how you see the world.
One philosophical question i would ask is this - will man, sometime in the future, with tens of thousands of years of intelligence behind him, be able to create a rational self sustaining universe with life ? Considering that he has at his disposal : his inteligence; already existing material and laws; a working model to copy from; and the results of a gigantic amount of triasl and error runs ?
If we answer no, man will not be able to do that, then it is difficult to support it happening out of nothing by chance, the first time around.
If we answer yes, man with his scientific endevours will be able to do that (and that is what i would argue for) then by rationality, we have to be open to the very real possibility that it has already been done for us.
What i basically would argue for, in the secondary nature of matter is the fact that matter pops in and out of existance as a normal part of ānatureā. That it follows a probability reality rather than a definite positional reality, that matter seems to āact differentlyā on observation that cannot be accounted for in a āmechanical disturbanceā way, and finally that all matter seems to be connected (by something) in a non material way, and this non material way does not act in a ācause and effectā way but gives the appearance, for some reason, to do so.
The scientific arguments i would use are
- the observer affect - especially with experiments such as the famous Delayed Choice Double Slit Experiment;
- the Uncertaincy Principle especially in relation to the Observer Effect which suggests that the act of observation is fundamental to the laws of physics of how matter would act and lastly
- Bells Theorem of Inequality which strongly feeds off the other two to suggest that reality is non local, although it appears to be local at our macro human experience.
I think that critically the observer effect is key. There is no reason in a ānaturalā universe why matter should change āits behaviourā because of how much a scientist knows about its position.
It is very remniscent of computer programming in these āreal lifeā simulation games.
For example, if you are in one of these āvirtual realityā games and standing by the seaside. You might be watching the waves come in and some paper blow along the sand and a log drift with the tide. If you turned around and there might be a mountain with branches blowing in the wind, and water falling down in as river etc etc. In the virtual world, what happens to the ocean behind you ? What happens to the paper on the sand ? What happens to the log in the ocean ? It is still ārealā in the sense that the programming allows for a mathematical probability (law) of what is likely to happen but it remains a probability until you (the user) turn back around and āforceā it to be ārealā again. That is, for efficiency sake, there are two laws, or programming, one for an oberver and one when āmaterialā is unobserved. And the programming (law of nature) is based around what is observed and what is not observed. That is exactly how we see our real (to us) laws of nature. I am not saying something silly like we are in a computer simulation, but i am saying that if you hold to the thinking that the world āis createdā then what we would expect (with our limited knowledge) is actually what we see in our laws of nature.
Now our computer programming is only about 40 years old. Where will it be in 4 million years time ?
If as atheists claim, life is simply a set of neural programmed connections from a processing centre (the brain) in an environment (the universe) with access to a memory system (our memories) then man in a million years should easily be able to re-create this - if atheists are correct. But then you also have to be open to the possibility that it has already been created.
My highlighting of the Chriustian nature of science was trying to present original science as the idea of yes, a material world bound by laws, but also something intelligent behind those laws. this was always the Christian position and still is today.
Once we are open to this probability then we look to see if this intelligence, which uphold our continual existance, has a message for us. From the acceptance of Christianity we then proceed to understand this āintelligenceā as a loving, forgiving God who calls us to be what is truely important - not only intelligent like Him but also loving like him. From this there are a whole lot of questions about why this and why that and how can God do this etc etc but these are Theological questions that Christians (and jews etc) have tried to answer for thousands of years.
But if we do not accept the philosophy of the early scientists, but as i said, a 19th century atheist philosophy, then we donāt progress off the first rung of the ladder.
What i would concentrate on is the observer effect and how that scientifically does affect the behaviour of matter.
I would argue also something like this.
If the matter is dependable on the laws of physics and
matter is directly related to conscious observation the
consciousness and the laws of physic are inextricably bound and if
the laws of physics has been with us from the start
then consciousness too, or the realisation of consciousness has also always been with us.