TySixtus said:
A1) To make any concrete claim about a being is to subject it to empirical investigation.
B1) Christians make the concrete claim that god is loving (to pick one attribute among many).
Conlcusion 1: God has attributes that, according to Christians, can be proven to be true.
whether or not the conclusion is true, it doesn’t follow from your premises. at all. i can only assume that you are eliding a number of other unstated assumptions with these two that you have made explicit.
for example, A1 says nothing about the possibility of empirical investigation
succeeding with regards to the being of whom charateristics have been predicated. i mean, any non-corporeal being will not be capable of having its properties subject to empirical demonstration. what’s more, there’s a good chance that some putatively “empirical” beings will be similarly immune to experimental observation: witness strings and loops, or anything else that inhabits the planck domain.
TySixtus said:
A2) If you subject one aspect of a being to empirical testing, you must now subject all parts of that being to empirical testing. *
B2) If you have one aspect of a being that has already been proven as empirically true, it is possible to verify other aspects of this being in the same empirical fashion.
Conclusion 2: Once a single characteristic of a being has been defined, it is logical to assume that empirical methods will work in defining the other characteristics of said being.
this, again, doesn’t have the basic characteristics required for logical validity…
that having been said, i assume that the point you’re trying to make is that if it’s possible empirically to demonstrate the possession by some (empirical?) being of a particular property, then it (necessarily? possibly? probably?) follows that any other of that being’s properties must be similarly capable of empirical verification.
but why should anyone believe that? i mean, what if a being has both “empirical” and “non-empirical” properties? or what if only some of its empirical properties are within our abilities to measure? or to understand?
in the same way, being able to know
something doesn’t entail an ability to know
everything; but just because there are things we we will never be able to know or understand doesn’t mean that we don’t know the things we think we know. in the same way, there’s absolutely nothing illogical or otherwise unreasonable in the catholic position that we can know
some things about god, but just not
everything.
does the fact that i don’t know (i.e. can’t prove) the continuum hypothesis mean that i don’t know the pythagorean theorem?