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520 lines
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<title>The Conclusion</title>
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<meta name="author" content="Amr Gharbeia">
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<p lang="en-US" class="western" align="left" style="margin-left: 1.27cm; margin-right: 2.54cm; margin-top: 0.49cm; margin-bottom: 0.49cm; line-height: 100%; widows: 0; orphans: 0">
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<font color="#ff0000"><font face="Verdana, sans-serif"><font size="3" style="font-size: 12pt"><span lang="en-US"><b>The
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Conclusion.</b></span></font></font></font><font color="#000000"><font face="Times New Roman, serif"><font size="3" style="font-size: 12pt"><span lang="en-US">
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With this explanation of how there is a perfect being in a
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spatiomaterial world like ours (see </span></font></font></font><a href="/F:/Philosophy/Existentialism/The%20Wholeness%20Of%20the%20World/www.twow.net/Lo/LoOtnRg.htm" target="Lo"><font color="#0000ff"><font face="Arial, sans-serif"><font size="2" style="font-size: 10pt"><span lang="en-US"><u>Religion</u></span></font></font></font></a><font color="#000000"><font face="Times New Roman, serif"><font size="3" style="font-size: 12pt"><span lang="en-US">),
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we have not only finished explaining how the world is whole, but have
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also paid off the last of the four mortgages that we took out in
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order to use spatiomaterialism as our foundation for proving
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necessary truths about the world. The final way that the world is
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whole is that God is immanent in the world, instead of transcending
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it. The world itself is a perfect being. Not only does the basic
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nature of the world give rise to progressive evolution, but the
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perfect rational being that inevitably comes into existence through
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evolution as ontological reason recognizes that there is something
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worthy of worship in a spatiomaterial world like ours is a perfect
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personal being. That not only explains the phenomenon of religion,
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but explains it in the most compelling way, namely, by showing that
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God exists necessarily in a spatiomaterial world like ours. </span></font></font></font>
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</p>
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<p lang="en-US" class="western" align="left" style="margin-left: 2.54cm; margin-right: 1.27cm; margin-top: 0.49cm; margin-bottom: 0.49cm; line-height: 100%; widows: 0; orphans: 0">
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<font color="#000000"><font face="Times New Roman, serif"><font size="3" style="font-size: 12pt">Let
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us first look back at the structure of the foregoing argument,
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confirming that its foundation is firm and that it is indeed a new
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way of doing philosophy, for that will put us in a position to see
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where we are landed here at the end. </font></font></font>
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</p>
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<p lang="en-US" class="western" align="left" style="margin-left: 1.27cm; margin-right: 2.54cm; margin-top: 0.49cm; margin-bottom: 0.49cm; line-height: 100%; widows: 0; orphans: 0">
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<font color="#000000"><font face="Times New Roman, serif"><font size="3" style="font-size: 12pt">Even
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though we had established that spatiomaterialism is the best
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ontological explanation of the world, if it is possible, it was
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necessary to take out three mortgages it order to use
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spatiomaterialism as the foundation for this philosophical argument,
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because there are certain phenomena that make it seem impossible.
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These phenomena were the existence of consciousness, the truth of
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Einsteinian relativity, the nature of goodness, and the widespread
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belief in the existence of something that is worthy of worship.
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Holiness has just been explained, for we have seen the sense in which
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God creates Himself in the rich soil of philosophical spiritual
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animals as ontological philosophy evolves. But before looking around
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to see where this argument had landed us, let us recall how the other
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three mortgages were paid off in the course of deriving this final
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necessary truth from spatiomaterialism. </font></font></font>
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</p>
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<p lang="en-US" class="western" align="left" style="margin-left: 2.54cm; margin-right: 1.27cm; margin-top: 0.49cm; margin-bottom: 0.49cm; line-height: 100%; widows: 0; orphans: 0">
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<font color="#000000"><font face="Times New Roman, serif"><font size="3" style="font-size: 12pt"><i><b>Consciousness.</b></i>
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The existence of consciousness was explained as one of the basic
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kinds of properties that exists in a world made of many material
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substances. Properties are aspects of substances that exist because
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the substances themselves exist, and in order to have properties by
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which they can have relations to one another, substances must be
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something in themselves. Since they must exist in some way or other
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in themselves, substances must have intrinsic properties and
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properties of that some kind can, in principle, explain
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consciousness. </font></font></font>
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</p>
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<p lang="en-US" class="western" align="left" style="margin-left: 3.81cm; margin-right: 2.03cm; margin-top: 0.49cm; margin-bottom: 0.49cm; line-height: 100%; widows: 0; orphans: 0">
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<font color="#000000"><font face="Times New Roman, serif">Extrinsic
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properties are the properties that enable substances to have
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relations to one another. They include all the physical properties,
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though in in a world constituted by space and matter, as we have
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seen, there is a difference between two kinds of extrinsic
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properties. There are extrinsic properties of matter (and space) that
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enable bits of matter to coincide with parts of space (including
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motion), and there are extrinsic properties of bits of matter by
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which bits of matter that coincide with parts of space can be related
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to other bits of matter (that is, are able to interact with one
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another). The former account for location and motion, and the latter
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for interactions.</font></font></p>
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<p lang="en-US" class="western" align="left" style="margin-left: 3.81cm; margin-right: 2.03cm; margin-top: 0.49cm; margin-bottom: 0.49cm; line-height: 100%; widows: 0; orphans: 0">
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<font color="#000000"><font face="Times New Roman, serif"><span lang="en-US">The
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ways that bits of matter are in themselves are their intrinsic
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properties, which afford an ontological explanation of consciousness.
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The so-called "hard problem" about consciousness is the
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fact that experience has an appearance or feels like something, and
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the intrinsic natures of bits of matter are of a kind that can, in
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principle, explain the simple sensory qualia, such as green and
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b-flat, that seem to be the elementary parts of the appearance that
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the natural world has for the subject in perception. (See
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</span></font></font><a href="/F:/Philosophy/Existentialism/The%20Wholeness%20Of%20the%20World/www.twow.net/Lo/LoOthP.htm" target="Lo"><font color="#0000ff"><font face="Arial, sans-serif"><span lang="en-US"><u>Properties</u></span></font></font></a><font color="#000000"><font face="Times New Roman, serif"><span lang="en-US">.)</span></font></font></p>
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<p lang="en-US" class="western" align="left" style="margin-left: 3.81cm; margin-right: 2.03cm; margin-top: 0.49cm; margin-bottom: 0.49cm; line-height: 100%; widows: 0; orphans: 0">
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<font color="#000000"><font face="Times New Roman, serif"><span lang="en-US">Furthermore,
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if the intrinsic properties of bits of matter can explain qualia,
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they can also explain the complex configurations of sensory qualia by
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which qualia appear to be located in (phenomenal) space (along with
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other phenomenal properties). Given how the mammalian brain is
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structured to serve as a faculty of imagination, the photons it
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generates have extrinsic natures (the spatiotemporal structure they
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have as a result of being generated by the thalamocortical
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projection) that register the activity of the brain as a behavior
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guidance system, and thus, their intrinsic natures would explain the
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complex phenomenal properties that things have as subjects experience
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them (and as rational subjects reflect on them). Assuming that
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phenomenal properties are intrinsic properties, rational beings in a
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spatiomaterial world like ours are inevitably conscious. (See </span></font></font><a href="/F:/Philosophy/Existentialism/The%20Wholeness%20Of%20the%20World/www.twow.net/Lo/L/LoOtkCbGeRRS06Unity.htm" target="Lo"><font color="#0000ff"><font face="Arial, sans-serif"><span lang="en-US"><u>Change:
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Unity of consciousness</u></span></font></font></a><font color="#000000"><font face="Times New Roman, serif"><span lang="en-US">.)</span></font></font></p>
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<p lang="en-US" class="western" align="left" style="margin-left: 2.54cm; margin-right: 1.27cm; margin-top: 0.49cm; margin-bottom: 0.49cm; line-height: 100%; widows: 0; orphans: 0">
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<font color="#000000"><font face="Times New Roman, serif"><font size="3" style="font-size: 12pt"><span lang="en-US"><i><b>Absolute
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space.</b></i></span></font></font></font><font color="#000000"><font face="Times New Roman, serif"><font size="3" style="font-size: 12pt"><span lang="en-US">
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The truth of Einsteinian physics was explained in the course of
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deriving from spatiomaterialism truths about change. Changes in
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properties and relations that happen over time are simply aspects of
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the world that are constituted by the basic substances, space and
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matter, because of their nature and how they exist together as they
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endure through time. Beyond the principles of local motion and local
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action, which are ontologically necessary, there are local
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regularities about change that do not follow from spatiomaterialism,
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but are compatible with it. These contingent laws are known from
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experience of what happens in the world, and since those laws include
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the basic laws of contemporary physics, another mortgage had to be
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taken out on spatiomaterialism. That is, Einstein’s two theories of
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relativity are generally thought to be incompatible with absolute
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space and absolute time, and since absolute space and time are
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entailed by spatiomaterialism as an ontology of substances enduring
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through time, we had to promise to show that spatiomaterialism can
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explain the truth of Einstein’s theories of relativity in order to
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take spatiomaterialism as our foundation. That explanation was given
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in the course of showing how spatiomaterialism can explain the truth
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of all the basic laws of physics (see </span></font></font></font><a href="/F:/Philosophy/Existentialism/The%20Wholeness%20Of%20the%20World/www.twow.net/Lo/LoOtkCaLbStr.htm" target="Lo"><font color="#0000ff"><font face="Arial, sans-serif"><font size="2" style="font-size: 10pt"><span lang="en-US"><u>Special
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theory of relativity</u></span></font></font></font></a><font color="#000000"><font face="Times New Roman, serif"><font size="3" style="font-size: 12pt"><span lang="en-US">
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and </span></font></font></font><a href="/F:/Philosophy/Existentialism/The%20Wholeness%20Of%20the%20World/www.twow.net/Lo/LoOtkCaLcGtr.htm" target="Lo"><font color="#0000ff"><font face="Arial, sans-serif"><font size="2" style="font-size: 10pt"><span lang="en-US"><u>General
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theory of relativity</u></span></font></font></font></a><font color="#000000"><font face="Times New Roman, serif"><font size="3" style="font-size: 12pt"><span lang="en-US">
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under </span></font></font></font><font color="#000000"><font face="Arial, sans-serif"><font size="2" style="font-size: 10pt"><span lang="en-US">Change</span></font></font></font><font color="#000000"><font face="Times New Roman, serif"><font size="3" style="font-size: 12pt"><span lang="en-US">).
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We did that and then went on to show that spatiomaterialism can also
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explain the truth of quantum mechanics and cosmology (including a
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spatiomaterialist theory of the basic particles of physics and a
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spatiomaterialist theory about how the universe is eternal, which
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could explain the apparent truth of big bang cosmogony). Thus, the
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theories of physics describe quantitatively precise regularities
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about change that we know could be constituted by space and matter
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enduring through time. </span></font></font></font>
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</p>
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<p lang="en-US" class="western" align="left" style="margin-left: 3.81cm; margin-right: 2.03cm; margin-top: 0.49cm; margin-bottom: 0.49cm; line-height: 100%; widows: 0; orphans: 0">
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<font color="#000000"><font face="Times New Roman, serif">Nor is it
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puzzling why this has been overlooked by physics. Physics assumes
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that the only way of knowing about the nature of the natural world is
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to infer to the best <i>efficient-cause </i>explanation of what is
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perceived, and since the mathematically simplest theories for
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predicting quantitatively precise changes refer to spacetime, instead
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of space as a substance in time, it has been led to believe that
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space cannot be absolute. </font></font>
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</p>
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<p lang="en-US" class="western" align="left" style="margin-left: 2.54cm; margin-right: 1.27cm; margin-top: 0.49cm; margin-bottom: 0.49cm; line-height: 100%; widows: 0; orphans: 0">
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<font color="#000000"><font face="Times New Roman, serif"><font size="3" style="font-size: 12pt"><span lang="en-US"><i><b>Goodness.</b></i></span></font></font></font><font color="#000000"><font face="Times New Roman, serif"><font size="3" style="font-size: 12pt"><span lang="en-US">
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The nature of goodness was explained in the course of deriving truths
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about evolution as a global regularity constituted by space and
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reproductive cycles. Goodness poses a problem for every contemporary
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kind of naturalism, because what is currently known by science
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(especially contemporary Darwinism) does not seem to afford any
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explanation of the difference between facts and values that does not
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make values subjective, that is, mere projections of the feelings,
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beliefs or special interests of human beings onto the world,
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suggesting that nothing corresponds to them in natural world. But
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with the proof that evolution in a spatiomaterial world like ours is
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change in the direction of natural perfection, it was possible to
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explain what is good as what contributes to the natural perfection of
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the whole of which it is part. (See </span></font></font></font><a href="/F:/Philosophy/Existentialism/The%20Wholeness%20Of%20the%20World/www.twow.net/Lo/L/LoOtkCbGeRGoodness.htm" target="Lo"><font color="#0000ff"><font face="Arial, sans-serif"><font size="2" style="font-size: 10pt"><span lang="en-US"><u>Natural
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perfection: Goodness</u></span></font></font></font></a><font color="#000000"><font face="Times New Roman, serif"><font size="3" style="font-size: 12pt"><span lang="en-US">
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under </span></font></font></font><font color="#000000"><font face="Arial, sans-serif"><font size="2" style="font-size: 10pt"><span lang="en-US">Reproductive
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Causation</span></font></font></font><font color="#000000"><font face="Times New Roman, serif"><font size="3" style="font-size: 12pt"><span lang="en-US">
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under </span></font></font></font><font color="#000000"><font face="Arial, sans-serif"><font size="2" style="font-size: 10pt"><span lang="en-US">Change</span></font></font></font><font color="#000000"><font face="Times New Roman, serif"><font size="3" style="font-size: 12pt"><span lang="en-US">.)
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</span></font></font></font>
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</p>
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<p lang="en-US" class="western" align="left" style="margin-left: 3.81cm; margin-right: 2.03cm; margin-top: 0.49cm; margin-bottom: 0.49cm; line-height: 100%; widows: 0; orphans: 0">
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<font color="#000000"><font face="Times New Roman, serif"><span lang="en-US">All
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the kinds of things that are usually thought to be good turn out to
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be true, according to this evolutionary theory about the nature of
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goodness, including not only what is good for organisms of all kinds
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and the ecology, but also what is in the individual, spiritual and
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religious self interest of rational beings. (See </span></font></font><a href="/F:/Philosophy/Existentialism/The%20Wholeness%20Of%20the%20World/www.twow.net/Lo/LoOtl0Si.htm" target="Lo"><font color="#0000ff"><font face="Arial, sans-serif"><span lang="en-US"><u>What
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ought to be</u></span></font></font></a><font color="#000000"><font face="Times New Roman, serif"><span lang="en-US">.)</span></font></font></p>
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<p lang="en-US" class="western" align="left" style="margin-left: 3.81cm; margin-right: 2.03cm; margin-top: 0.49cm; margin-bottom: 0.49cm; line-height: 100%; widows: 0; orphans: 0">
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<font color="#000000"><font face="Times New Roman, serif">However,
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not only does it explain what is good, the ontological explanation of
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the nature of goodness also explains why the good is good. It is good
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because it contributes to natural perfection. <i>Natural </i>perfection
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is the kind of perfection that is appropriate to a spatiomaterial
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world like ours, because evolution makes the most out of the material
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and structural global regularities, that is, out of the basic nature
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of matter and space. There is a general direction of change in the
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world because of the thermodynamic flow of matter from potential
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energy to evenly distributed heat, and what evolves are structural
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causes that use the free energy provided to make things happen in the
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world that would not otherwise happen. The optimal part-whole
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relation is one that does the most with the least, and since in this
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case, the part-whole relation is how structural causes are combined
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to control relevant conditions in the world, such part-whole
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relations are optimal when they control relevant conditions as much
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as possible with the fewest and simplest structural causes. That is,
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evolution produces as much order out of chaos as is possible. And the
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parts that contribute to such optimal part-whole relations are good
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because they contribute to natural perfection. </font></font>
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</p>
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<p lang="en-US" class="western" align="left" style="margin-left: 2.54cm; margin-right: 1.27cm; margin-top: 0.49cm; margin-bottom: 0.49cm; line-height: 100%; widows: 0; orphans: 0">
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<font color="#000000"><font face="Times New Roman, serif"><font size="3" style="font-size: 12pt">Since
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all four mortgages have been paid off, there is no good reason to
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doubt that spatiomaterialism is true. No other phenomena in the world
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seems even remotely incompatible with spatiomaterialism. We conclude,
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therefore, that what seems to be the best ontological explanation of
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the world is actually the true explanation of the nature of what
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exists. We and our world are constituted by space and matter as
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substances enduring through time. </font></font></font>
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</p>
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<p lang="en-US" class="western" align="left" style="margin-left: 1.27cm; margin-right: 2.54cm; margin-top: 0.49cm; margin-bottom: 0.49cm; line-height: 100%; widows: 0; orphans: 0">
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<font color="#000000"><font face="Times New Roman, serif"><font size="3" style="font-size: 12pt">T<a href="../Lo/LoOdaW.htm" target="Lo"><img 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" name="NtOdaW" align="right" width="331" height="293" border="0"></a>he
|
||
implications of spatiomaterialism about the world are, therefore,
|
||
ontologically necessary relative to what is known by ordinary
|
||
arguments and the experience of what happens in the world. That is
|
||
the structure that the whole diagram represents the argument of
|
||
ontological philosophy as having. </font></font></font>
|
||
</p>
|
||
<p lang="en-US" class="western" align="left" style="margin-left: 2.54cm; margin-right: 1.27cm; margin-top: 0.49cm; margin-bottom: 0.49cm; line-height: 100%; widows: 0; orphans: 0">
|
||
<font color="#000000"><font face="Times New Roman, serif"><font size="3" style="font-size: 12pt">Though
|
||
spatiomaterialism is itself established by an empirical argument, it
|
||
is prior to empirical science and all the ordinary arguments in the
|
||
culture of rational level spiritual animals, because it is the
|
||
conclusion of an inference to the best ontological-cause explanation
|
||
of the natural world, rather than an inference to the best
|
||
efficient-cause explanation. And by and large, the ontologically
|
||
necessary truths that follow from it are not recognized (though some
|
||
are merely not recognized as being necessary for ontological
|
||
reasons), because naturalists have failed to recognize that
|
||
spatiomaterialism is the best ontological explanation of the natural
|
||
world (as a result of their inference to Einsteinian physics as the
|
||
best efficient-cause explanation of what happens at high velocity and
|
||
in gravitational fields). </font></font></font>
|
||
</p>
|
||
<p lang="en-US" class="western" align="left" style="margin-left: 3.81cm; margin-right: 2.03cm; margin-top: 0.49cm; margin-bottom: 0.49cm; line-height: 100%; widows: 0; orphans: 0">
|
||
<font color="#000000"><font face="Times New Roman, serif">Since most
|
||
of the ontologically necessary truths that follow from
|
||
spatiomaterialism depend on space and matter having the detailed
|
||
natures described by the basic laws of physics, most are
|
||
conditionally necessary and hold only in spatiomaterial worlds like
|
||
our own. They depend on the laws of physics being true. But since
|
||
there is no reason to doubt that the laws of physics are true as far
|
||
as they go, there is no reason to doubt these truths are
|
||
ontologically necessary in our world. And these ontologically
|
||
necessary truths are most surprising, for they include an ontological
|
||
explanation of evolution as a global regularity which implies that
|
||
evolution is progressive, that is, change in the direction of natural
|
||
perfection, thereby explaining goodness as contributing to natural
|
||
perfection. Moreover, evolution follows an inevitable course through
|
||
a series of stages of evolution up to rational beings like us and
|
||
beyond.</font></font></p>
|
||
<p lang="en-US" class="western" align="left" style="margin-left: 3.81cm; margin-right: 2.03cm; margin-top: 0.49cm; margin-bottom: 0.49cm; line-height: 100%; widows: 0; orphans: 0">
|
||
<font color="#000000"><font face="Times New Roman, serif">Ontologically
|
||
necessary truths are the context of the contingent. That is,
|
||
necessary truths constitute the possibilities and set the limits to
|
||
what actually exists in the world. The contingent is “contained”
|
||
by the necessary, and thus, there are two levels of contingency,
|
||
according to ontological philosophy. What spatiomaterialism entails
|
||
holds of every possible spatiomaterial world, and that is the context
|
||
in which we explained the truth of the laws of physics. Second, the
|
||
nature of what exists in a spatiomaterial world like our own gives
|
||
rise to all the differences among material objects and alternative
|
||
ways in which events can unfold. From all that is possible, only some
|
||
possibilities come into existence. That is the actual. The world
|
||
exists only at the present moment, and it is contingent, insofar as
|
||
it depends on how the world was at some earlier time. But global
|
||
regularities about change are among the necessary truths, and that
|
||
means that in a wide range of circumstances, regardless what else
|
||
happens, certain kinds of events will occur and certain kinds of
|
||
objects will come to exist, including the entire course of evolution.
|
||
</font></font>
|
||
</p>
|
||
<p lang="en-US" class="western" align="left" style="margin-left: 1.27cm; margin-right: 2.54cm; margin-top: 0.49cm; margin-bottom: 0.49cm; line-height: 100%; widows: 0; orphans: 0">
|
||
<font color="#000000"><font face="Times New Roman, serif"><font size="3" style="font-size: 12pt">Ontological
|
||
philosophy has, therefore, established itself as a new way of doing
|
||
philosophy, which is unfazed by the problems that have plagued
|
||
traditional epistemological philosophy. </font></font></font>
|
||
</p>
|
||
<p lang="en-US" class="western" align="left" style="margin-left: 2.54cm; margin-right: 1.27cm; margin-top: 0.49cm; margin-bottom: 0.49cm; line-height: 100%; widows: 0; orphans: 0">
|
||
<font color="#000000"><font face="Times New Roman, serif"><font size="3" style="font-size: 12pt">It
|
||
is a way of doing philosophy, because, like epistemological
|
||
philosophy, it is a two step argument, which would unite all the
|
||
arguments of rational-level culture into a single argument. First, it
|
||
establishes a foundation, and then it uses that foundation to prove
|
||
that certain propositions hold necessarily. But instead of using as
|
||
its foundation a theory about the nature of reason that is formulated
|
||
on the basis of what rational subjects know about knowing by
|
||
reflecting on how they know and showing that certain proposition are
|
||
known with certainty, it uses as its foundation a theory about the
|
||
nature of the basic substances that constitute everything in and
|
||
about the world and shows that certain aspects of the world are
|
||
ontologically necessary. </font></font></font>
|
||
</p>
|
||
<p lang="en-US" class="western" align="left" style="margin-left: 3.81cm; margin-right: 2.03cm; margin-top: 0.49cm; margin-bottom: 0.49cm; line-height: 100%; widows: 0; orphans: 0">
|
||
<font color="#000000"><font face="Times New Roman, serif">Thus,
|
||
instead of assuming that <i>intuition </i>is a valid way of knowing
|
||
about the world, ontological philosophy assumes that <i>substances
|
||
</i>are a valid way of explaining what exists in the world. And
|
||
instead of epistemologically necessary truths about the world
|
||
(including the various forms of "realism" that are supposed
|
||
to be known with certainty), it defends ontologically necessary
|
||
truths. </font></font>
|
||
</p>
|
||
<p lang="en-US" class="western" align="left" style="margin-left: 2.54cm; margin-right: 1.27cm; margin-top: 0.49cm; margin-bottom: 0.49cm; line-height: 100%; widows: 0; orphans: 0">
|
||
<font color="#000000"><font face="Times New Roman, serif"><font size="3" style="font-size: 12pt">Its
|
||
necessary truths eventually put ontological philosophy in a position
|
||
to give its own explanation of the nature of reason, including the
|
||
appearance that reason involves an intuition of some kind (that is,
|
||
the phenomenal properties generated by a brain with rational
|
||
imagination as the intrinsic natures of the photon it gives off), and
|
||
thus, it explains all the same phenomena as epistemological
|
||
philosophy. That affords an ontological critique of epistemological
|
||
philosophy. </font></font></font>
|
||
</p>
|
||
<p lang="en-US" class="western" align="left" style="margin-left: 3.81cm; margin-right: 2.03cm; margin-top: 0.49cm; margin-bottom: 0.49cm; line-height: 100%; widows: 0; orphans: 0">
|
||
<font color="#000000"><font face="Times New Roman, serif">In the end,
|
||
therefore, ontological and epistemological philosophy can both be
|
||
seen as arguments about arguments. That is what makes them a higher
|
||
level of forensic organization in the evolution of arguments in
|
||
culture by rational selection. But since ontological philosophy
|
||
succeeds in explaining everything in and about the world, it unites
|
||
all the arguments of reflective stage culture and there is no room
|
||
for the kinds of disputes that arose within epistemological
|
||
philosophy. There may still be disputes, but they will be of a
|
||
different kind.</font></font></p>
|
||
<p lang="en-US" class="western" align="left" style="margin-left: 3.81cm; margin-right: 2.03cm; margin-top: 0.49cm; margin-bottom: 0.49cm; line-height: 100%; widows: 0; orphans: 0">
|
||
<font color="#000000"><font face="Times New Roman, serif">Nor will
|
||
the disputes that do persist cripple ontological philosophy in the
|
||
way that epistemological philosophy has been crippled by its
|
||
problems. Though epistemological philosophy is also an argument from
|
||
the whole to the part, the "whole" from which
|
||
epistemological philosophy argues is just a theory about the nature
|
||
of reason, rather than an theory about the nature of what exists in
|
||
the world. And since epistemological philosophy has different ways of
|
||
explaining the nature of reason, it has, as we have seen, different
|
||
ways of explaining the validity of ordinary, first level arguments
|
||
(of rational spiritual animals). But there is only one way of
|
||
explaining how the world itself is whole, if we establish our
|
||
philosophical foundation by inferring to the best ontological
|
||
explanation of the world, and thus, there is no room for alternative
|
||
ways of doing ontological philosophy.</font></font></p>
|
||
<p lang="en-US" class="western" align="left" style="margin-left: 1.27cm; margin-right: 2.54cm; margin-top: 0.49cm; margin-bottom: 0.49cm; line-height: 100%; widows: 0; orphans: 0">
|
||
<font color="#000000"><font face="Times New Roman, serif"><font size="3" style="font-size: 12pt">At
|
||
this point, however, it is relevant to recall what we acknowledged at
|
||
the beginning, that this argument is not just a new way of doing
|
||
philosophy, but equally a new way of doing science. Indeed, it is the
|
||
unification of science and philosophy. That is what I have been
|
||
calling "ontological reason."</font></font></font></p>
|
||
<p lang="en-US" class="western" align="left" style="margin-left: 2.54cm; margin-right: 1.27cm; margin-top: 0.49cm; margin-bottom: 0.49cm; line-height: 100%; widows: 0; orphans: 0">
|
||
<font color="#000000"><font face="Times New Roman, serif"><font size="3" style="font-size: 12pt">Science
|
||
and philosophy look like mutually exclusive alternatives, because
|
||
they have different methods. Science is committed to the empirical
|
||
method, whereas philosophy aspires to find a higher or deeper
|
||
foundation for knowing that will unite all the arguments of culture
|
||
into a single argument and justify propositions that are necessary
|
||
relative to them. </font></font></font>
|
||
</p>
|
||
<p lang="en-US" class="western" align="left" style="margin-left: 2.54cm; margin-right: 1.27cm; margin-top: 0.49cm; margin-bottom: 0.49cm; line-height: 100%; widows: 0; orphans: 0">
|
||
<font color="#000000"><font face="Times New Roman, serif"><font size="3" style="font-size: 12pt">In
|
||
the end, however, science and philosophy are identical. What unites
|
||
them is empirical ontology. And empirical ontology is a legitimate
|
||
heir of both science and philosophy, though it ultimately assimilates
|
||
both of them, uniting them as aspects of a single way of knowing.</font></font></font></p>
|
||
<p lang="en-US" class="western" align="left" style="margin-left: 3.81cm; margin-right: 2.03cm; margin-top: 0.49cm; margin-bottom: 0.49cm; line-height: 100%; widows: 0; orphans: 0">
|
||
<font color="#000000"><font face="Times New Roman, serif">Science
|
||
provides the empirical method, and philosophy supplies the notion of
|
||
ontological explanation. Hence, "empirical ontology."</font></font></p>
|
||
<p lang="en-US" class="western" align="left" style="margin-left: 3.81cm; margin-right: 2.03cm; margin-top: 0.49cm; margin-bottom: 0.49cm; line-height: 100%; widows: 0; orphans: 0">
|
||
<font color="#000000"><font face="Times New Roman, serif">To be sure,
|
||
empirical ontology requires philosophy to accept the empirical method
|
||
as the way of determining which ontology is true. That means giving
|
||
up epistemology as the foundation of its two-level argument, because
|
||
its ontological beliefs will be determined by what is the best
|
||
ontological-cause explanation of the natural world, rather than by
|
||
what supposedly follows from its reflection-based theory about the
|
||
nature of reason. But philosophy will keep its philosophical method,
|
||
because it will use that ontology as a foundation for demonstrating
|
||
necessary truths. The difference is that those truths are
|
||
ontologically necessary, rather than epistemologically necessary, or
|
||
certain, as traditional epistemological philosophy assumed. </font></font>
|
||
</p>
|
||
<p lang="en-US" class="western" align="left" style="margin-left: 3.81cm; margin-right: 2.03cm; margin-top: 0.49cm; margin-bottom: 0.49cm; line-height: 100%; widows: 0; orphans: 0">
|
||
<font color="#000000"><font face="Times New Roman, serif">Empirical
|
||
ontology requires science to change as well, for science must accept
|
||
the validity of ontological-cause explanations, as well as
|
||
efficient-cause explanations. Since ontological-cause explanations
|
||
are prior to efficient-cause explanations, that is to recognize
|
||
empirical ontology as a more basic branch of science than physics.
|
||
And that is what requires science to give up Einsteinian spacetime in
|
||
favor of the belief in space as a substance enduring through time
|
||
(with an inherent motion). But ontological science is no less
|
||
empirical, and it will keep all the efficient-cause explanations of
|
||
natural science. The conclusions of empirical science describe
|
||
aspects of the world (namely, regularities) that must be explained
|
||
ontologically. But such an ontological reduction of the laws of
|
||
science to spatiomaterialism is quite fruitful. Inferring to the best
|
||
spatiomaterialist explanation of the basic laws of physics leads to
|
||
deeper theories in physics, solving basic problems confronted by
|
||
contemporary physics, and the reduction of laws in less general
|
||
branches of science to spatiomaterialism leads, for example, to the
|
||
discovery of new global regularities, such as the inevitable course
|
||
of evolution.</font></font></p>
|
||
<p lang="en-US" class="western" align="left" style="margin-left: 3.81cm; margin-right: 2.03cm; margin-top: 0.49cm; margin-bottom: 0.49cm; line-height: 100%; widows: 0; orphans: 0">
|
||
<font color="#000000"><font face="Times New Roman, serif">Indeed, the
|
||
ontological explanation of the conclusions of empirical science is
|
||
essential to ontological philosophy, because that is what gives
|
||
ontological philosophy a theory about the nature of reason by which
|
||
to unite all the arguments of rational level culture as parts of a
|
||
single argument about the world. Without science, ontological
|
||
philosophy could not succeed in doing what epistemological philosophy
|
||
tried and failed to do. Though it could still demonstrate more
|
||
elementary necessary truths about the world, physics is required to
|
||
show the inevitability of evolution, and without contemporary
|
||
neurophysiology, it would not be possible to trace the stages of
|
||
evolution to an explanation of the nature of reason. Since the
|
||
ontological critique of epistemological philosophy depends on that
|
||
ontological reduction of reason, ontologists without modern science
|
||
would be no better off than the Pre-Socratic philosophers.
|
||
Ontological reason would still lie in the distant future.</font></font></p>
|
||
<p lang="en-US" class="western" align="left" style="margin-left: 2.54cm; margin-right: 1.27cm; margin-top: 0.49cm; margin-bottom: 0.49cm; line-height: 100%; widows: 0; orphans: 0">
|
||
<font color="#000000"><font face="Times New Roman, serif"><font size="3" style="font-size: 12pt">In
|
||
other words, empirical ontology makes both science and philosophy
|
||
ontological, and the union of ontological science and ontological
|
||
philosophy is "ontological reason." </font></font></font>
|
||
</p>
|
||
<p lang="en-US" class="western" align="left" style="margin-left: 3.81cm; margin-right: 2.03cm; margin-top: 0.49cm; margin-bottom: 0.49cm; line-height: 100%; widows: 0; orphans: 0">
|
||
<font color="#000000"><font face="Times New Roman, serif">It may seem
|
||
that after the advent of ontological reason there is still a
|
||
difference between science and philosophy. Each may seem to use the
|
||
spatiomaterialist ontology in a different way. Science will use
|
||
spatiomaterialism to explain why its laws and efficient-cause
|
||
explanations are true, that is, to reduce them to ontology. On the
|
||
other hand, philosophy will use spatiomaterialism to show why certain
|
||
propositions about the world are necessary. </font></font>
|
||
</p>
|
||
<p lang="en-US" class="western" align="left" style="margin-left: 3.81cm; margin-right: 2.03cm; margin-top: 0.49cm; margin-bottom: 0.49cm; line-height: 100%; widows: 0; orphans: 0">
|
||
<font color="#000000"><font face="Times New Roman, serif">These
|
||
projects are not, however, as different as they seem. The argument by
|
||
which ontological philosophy demonstrates necessary truths is
|
||
formally the same argument by which the conclusions of science are
|
||
reduced ontologically. And it is the ontological necessity of those
|
||
implications of spatiomaterialism that supplies the long-sought
|
||
explanation of causal necessity. The necessary connection between
|
||
efficient causes and their effects (which eluded Hume) is provided by
|
||
taking into account the substances constituting the relevant events,
|
||
because substances endure though time with the same nature. </font></font>
|
||
</p>
|
||
<p lang="en-US" class="western" align="left" style="margin-left: 3.81cm; margin-right: 2.03cm; margin-top: 0.49cm; margin-bottom: 0.49cm; line-height: 100%; widows: 0; orphans: 0">
|
||
<font color="#000000"><font face="Times New Roman, serif">Thus,
|
||
science and philosophy are parts of a more complete knowledge.
|
||
Philosophy provides science with the necessity that it needs, and
|
||
science provides philosophy with the method that it needs to
|
||
establish its foundation as well as the detailed conclusions about
|
||
efficient causes that are needed to explain the nature of reason. </font></font>
|
||
</p>
|
||
<p lang="en-US" class="western" align="left" style="margin-left: 1.27cm; margin-right: 2.54cm; margin-top: 0.49cm; margin-bottom: 0.49cm; line-height: 100%; widows: 0; orphans: 0">
|
||
<font color="#000000"><font face="Times New Roman, serif"><font size="3" style="font-size: 12pt">At
|
||
the beginning, I said that ontological philosophy is an explanation
|
||
of the wholeness of the world, but that I could not explain fully
|
||
what I meant by “the wholeness of the world” until the end. We
|
||
are now in a position to see what it means. To explain the wholeness
|
||
of the world is to explain how everything fits together as a whole.
|
||
And ontological philosophy reveals, as we have seen, that everything
|
||
fits together as a Perfect Being. The wholeness of the world is
|
||
ultimately the perfection of the world. It includes all the others
|
||
forms of wholeness, for they all make essential contributions to the
|
||
perfection of the world. </font></font></font>
|
||
</p>
|
||
<p lang="en-US" class="western" align="left" style="margin-left: 2.54cm; margin-right: 1.27cm; margin-top: 0.49cm; margin-bottom: 0.49cm; line-height: 100%; widows: 0; orphans: 0">
|
||
<font color="#000000"><font face="Times New Roman, serif"><font size="3" style="font-size: 12pt">An
|
||
ontological explanation of the world can claim to be whole because it
|
||
offers a complete explanation of everything in the world, not only
|
||
its existence, but every aspect of its existence, including all the
|
||
properties, relations and regularities about change. And
|
||
spatiomaterialism had a special claim to explaining the wholeness of
|
||
the world, because it differs from received ontologies by recognizing
|
||
the existence of a substance that makes the world whole. Space not
|
||
only provides a location for everything in the world, but also, by
|
||
enduring through time with all the matter, imposes local and global
|
||
regularities on the change that takes place in the world. Moreover,
|
||
the large scale structure of the universe inevitably gives rise to
|
||
situations in which evolutionary change takes place over long periods
|
||
of time. Evolution is change in the direction of a natural perfection
|
||
that includes rational beings, like us, who come to recognize the
|
||
wholeness of the world. Hence, it inevitably leads to beings who act
|
||
for the good of the world as a whole, making the world more perfect,
|
||
more whole. </font></font></font>
|
||
</p>
|
||
<p lang="en-US" class="western" align="left" style="margin-left: 2.54cm; margin-right: 1.27cm; margin-top: 0.49cm; margin-bottom: 0.49cm; line-height: 100%; widows: 0; orphans: 0">
|
||
<font color="#000000"><font face="Times New Roman, serif"><font size="3" style="font-size: 12pt">There
|
||
is, therefore, an Absolute Truth about the world. Not only does it
|
||
hold for everyone in the world, but it is also the complete truth
|
||
about the world. And since it shows that the world itself, because of
|
||
its nature, is a Perfect Being, it answers all the most profound
|
||
questions that rational beings can expect to be answered. The
|
||
Absolute Truth is, in short, the explanation of the wholeness of the
|
||
world, which reveals that the world itself is perfect. </font></font></font>
|
||
</p>
|
||
<p lang="en-US" class="western" align="left" style="margin-left: 2.54cm; margin-right: 1.27cm; margin-top: 0.49cm; margin-bottom: 0.49cm; line-height: 100%; widows: 0; orphans: 0">
|
||
<font color="#000000"><font face="Times New Roman, serif"><font size="3" style="font-size: 12pt">The
|
||
world is a way of existing that makes the most of existence.</font></font></font></p>
|
||
<p lang="en-US" class="western" align="left" style="margin-left: 3.81cm; margin-right: 2.03cm; text-indent: 0cm; margin-top: 0.49cm; margin-bottom: 0.49cm; line-height: 100%; widows: 0; orphans: 0">
|
||
<font color="#000000"><font face="Times New Roman, serif"><span lang="en-US">Hugh
|
||
Renbircs<br>Philosopher </span></font></font>
|
||
</p>
|
||
</body>
|
||
</html> |