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thanlk to maxmoefoe for co-labing in this video

n total, I received 25 comments. I am unable to respond to a single one of them, because the moderators in both subreddits locked my submissions!

It is time to stop dancing around. The core of what I want to communicate is this : When it comes to religion, it is totally insufficent to merely have a clever argument for the mere passive EXISTENCE of God and Angels and ghosts of deceased relatives.

These gods and angels cannot merely “exist”. They must actively interact with humans from time to time. It is not good enough for a God to author the laws of the physics, do a big bang, and then go home never to be seen again, while the entire universe evolves according to the dictates of the laws playing out.

In that scenario, the sun and the earth still formed from totally natural processes, and human beings are the products of billions of years of evolution of precursor species — none of which is consistent with the claims of the major religions. In order for religious claims to have any iota of truth, These gods and other non-corporeals must come back to earth and interfere with human affairs — in real ways. Quantifiable ways. Measurable ways. They may remain invisible, but their interferences would be visible to scientific instruments.

Religions do absolutely make claims about states-of-affairs in the world in which we inhabit. These gods are not just “out there existing somewhere”. They must be interested in human affairs and then take real action to interfere in human life.

If the non-corporeal beings (be they gods, angels, devas, or kami) did interact with the humans on planet earth, those interactions would be objectively real in space and time, and hence would be measurable and quantifiable by science. Even an invisible thing, if it interfered in the world, would leave behind visible changes.

The religiously devout, and the philosophy departments in religious universities, cannot have this both ways. A clever argument plucked from the back chapters of a Descartes meditation may be entirely sufficient at demonstrating the existence of something that is not “physical” in the strongest sense. Such clever arguments have no bearing on the principle claims of the world’s most popular religions. Those claims are about states-of-affairs, not semantic distinctions between consciousness and material matter and energy.

The inexplicable aversion to Naturalism in academia.
Content of my article
Why is Naturalism a third-rail topic in academia? Further — among the practitioners of the discipline of philosophy, why have they been unable (or unwilling) to answer this question resolutely and conclusively?

On my more cynical days, I’m struck with a strong urge to stomp across the campus to the building that houses the philosophy department and sit down in a quiet room with individual faculty members there in their scheduled office hours. After some hand-shaking introductions , and small talk about the weather, I can turn to the meat and potatoes of my visit:

“Are you in regular contact with non-corporeal beings in your daily life?”

Before anyone starts entertaining the possibility that this question is somehow “unfair” to some degree or another, let me remind you that the major religions of the world require the existence of these beings.

“If you yourself have no interactions with these beings, and have no personal knowledge of how the non-corporeals interact with humans. Furthermore, you realize that no quantified evidence of their existence is recorded in terms of video or audio evidence, — given these things (which I assume you agree with) — why are you so averse to discussing Naturalism among the students of your courses?”

If the Q-and-A session was more hostile in tone, I could point out not only do you not mention the word “Naturalism” in coursework, you don’t really publish papers on the topic, you hold no symposiums on the topic with other faculty, and your department does not offer courses in it.

All of these things could exist in philosophy departments all over the nation. But they don’t.

The major religions, with their adherents numbering in the hundreds of millions, require the existence of angels, demons, archangels “lesser gods” (such as Baal) , seraphim, ghosts of deceased relatives , cherubim, fallen angels, nephalim (half-breed human/angel hybrids?) , the “Holy Ghost” , various Kami who inhabit Japan, and the devas of India.

Not only do religions require the mere existence of these things, but these powerful immortal beings-without-a-body must be excruciatingly interested in human affairs, and indeed must interact with real people in real ways, however rarely.


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