Tag Archives: supernatural

Believe It or Not

In the November 16, 2012 edition of the New Republic, Alvin Plantinga reviews Thomas Nagel’s book, Mind and Cosmos: Why the Materialist Neo-Darwinian Conception of Nature is Almost Certainly Wrong. It isn’t so much a review as it is an editorial on the incoherence of monist naturalism and the shining clarity of theism. I understand; I can’t pass up an opportunity to go on about pet subjects either. In the middle of his exposition, Plantinga makes a very interesting statement.

Is the idea that the world is intelligible only if there is some important property that houses, horses, hawks, and handsaws all share? What kind of property?

Second, how much plausibility is there to the claim that this sort of unity is required for intelligibility? Clearly, we cannot claim that Descartes’ dualism is literally unintelligible – after all even if you reject it, you can understand it. (How else could you reject it?)

As usual, Jaegwon Kim is way ahead of the game. He anticipated these very questions in his paper, “Lonely Souls: Causality and Substance Dualism”.

But does this conception of a person, as something made up of two radically diverse components, a body and an immaterial soul, make sense, whether the body is made up of ordinary matter or some mysterious ethereal stuff? One contention of this paper is that there is reason to think that such a conception of a person is ultimately unintelligible. My arguments will be principally based on considerations of causation – specifically, I will try to undermine the idea that immaterial souls can causally interact with material bodies, therefore forming a “union” with them. If I am right, it is an idea that we cannot make intelligible.

He is right. Even Descartes could not make sense of it in the end. The alert reader of Descartes’ works may have already suspected as much when Descartes turned his discourse from the nature of consciousness and perception to the activities of the pineal gland.

Supporters of substance dualism raise several objections to Kim’s argument. He anticipates a couple of these, the best being:

…some people say that we could simply take the concept of the mind’s “union” with the body as a primitive, and that it is simply a brute, unexplainable fact, perhaps divinely ordained, that this mind and this body are integrated into a proper union that is a person.

This is not a bad point and it is interesting for a reason beyond its specific content. The structure of the objection exemplifies the creeping realism in regard to concepts present in so many supporting arguments for substance dualism. Some concepts do seem to be basic, our ideas of color being the most famous (and least controversial) examples. However, these basic concepts can be located in context. They enter into dependency relationships with other parts of our interdependent world and that is why we ascribe some reality to them even though they defy analysis. For supernatural objects, the method is to say what they do not depend upon. This appears to let their advocates locate supernatural concepts in context. As the negatives build up, the supernatural object appears to creep into reality. In reality, the creep represents the photo negative of the trouble with verification in logical positivism ( if you are going to say that all swans are white because all the swans we see are white you’d better have taken a look at all swans – those that are, were and will be).

Kim says it better than I ever could:

But I find such an approach unhelpful. For it seems to concede that the notion of “union” of minds and bodies, and hence the notion of a person, are unintelligible. If God chose to unite my body with my mind, just what is it that he did? I am not asking why he chose to unite this particular mind with this particular body, or why he decided to engage in such activities as uniting minds and bodies at all, or whether he, or anyone else, could have the powers to do things like that. If God united my mind and my body, there must be a relationship R such that a mind stands in relation R to a body if and only if that mind and body constitute a unitary person. Unless we know what R is, we do not know what God did. Again, we are not asking how God managed to establish R between a mind and a body – as far as we are concerned, that can remain a mystery forever. We only want to know what God did.

Not how but what. Dr. Kim wants to know if the relationship in question is describable and thus knowable to us as we know other things. He frames his question in terms of a “pairing problem” to lay out how we think of causation. We must somehow be able to “locate” or identify events and objects in relationship to each other to establish a cause and effect relationship between them. He concludes that our understanding of causation requires some shared context. Space-time provides such a relational context for physical objects, but what of the immaterial, wholly separate divine substance? It cannot be preserved as such while functioning as a cause as we understand causes. Again, Kim says it better than I ever could:

I have tried to explore considerations that seem to show that the causal relation indeed exerts a strong, perhaps irresistible, pressure toward a degree of homogeneity over its domain, and, moreover, that the kind of homogeneity it requires probably includes, at a minimum, spatiotemporality, which arguably entails physicality. The more we think about causation, the clearer becomes our realization that the possibility of causation between distinct objects depends on a shared spacelike coordinate system in which these objects are located, a scheme that individuates objects by their “locations”. Are there such schemes other than the scheme of physical space? I don’t believe we know of any. This alone makes trouble for serious substance dualisms and dualist conceptions of personhood – unless, like Leibniz, you are prepared to give up causal relations of substances altogether. Malebranche denied causal relations between all finite substances, reserving causal powers exclusively for God, the only genuine causal agent that there is.

Just as the advocates of verification are plagued by the mere possibility of a black swan, substance dualism is in trouble not if the substances in question must interact across all their properties, but across any of their properties. Then they share a property, enter into a dependency relation and, by our lights become a system, a unity. The point is that this is just how we understand ordinary objects, including ourselves. Philosophers like Dr. Kim are interested in establishing whether or not substance dualism is a fruitful philosophical enterprise. He wants to know if we can give a coherent, comprehensive account of human experience from a substance dualist standpoint. We cannot. It is a philosophical dead-end.

At this stage, if it is fair to ask what it is that god does it is also fair to ask what the philosophers do. Why bother with an account such as the one Kim seeks? Plantinga asks as much:

And third, suppose we concede that the world is genuinely intelligible only if it displays this sort of monistic unity: why should we think that the world really does display such a unity? We might hope that the world would display such unity, but is there any reason to think the world will cooperate? Suppose intelligibility requires that kind of unity: why should we think our world is intelligible in that sense? Is it reasonable to say to a theist, “Well, if theism were true, there would be two quite different sorts of things: God on the one hand, and the creatures he has created on the other. But that cannot really be true: for if it were, the world would not display the sort of unity required for intelligibility”? Won’t the theist be quite properly content to forgo that sort of intelligibility?

A reasonable position – depending on what one thinks the philosophers are about. I think they do two things at two levels. One thing and its level are more apparent: they tell stories that help us remember what we are about when we act, like every story every person has ever told. Like all utilitarian explanations, though, this explanation at this level begs the question of what their activity depends upon, of where it is located in context. On this second, murky level, what they do is genetic expression, by biological analogy and by the plain abstract meaning of those two words. At neither level is Plantinga’s conclusion satisfying. Satisfaction itself is antithetical to the entire project at any level.

But which dominates, the storyteller’s end or the thinker’s means? If it is the means, is it the only means? These are questions which Nietzsche asked. He concluded that philosophy was a means to an end – the definitive occupation of essential self-expression active at the murky level, which he termed “will to power” – and he concluded that it was but one of several means to that end. These conclusions lead him to a rather severe and chaotic viewpoint, but one that accommodates substance dualism as a potentially fruitful religious means rather than a philosophical one.

Is Malebranche’s concept any less wild? If we cannot know a separate substance as we know the familiar one, how could we, how must we, know it, if it were truly “there”?

I did not derive it from the senses, it did not at any time come to me unexpectedly, as normally happens with the ideas of sensible objects when those objects affect (or seem to affect) the external sense-organs; and it is not my own invention, for I can neither add anything to it nor subtract anything from it. So it can only be innate in me, just as the idea of myself is. – Descartes, 3rd Meditation.

I’d quibble with the last bit, but overall it turns out Descartes was doing pretty well just up to the point he decided to bring in the pineal gland.

For since he does not, as it were, produce himself or derive his concept of himself a priori but only empirically, it is natural that he obtains his knowledge of himself through inner sense and consequently only through the appearance of his nature and the way in which his own consciousness is affected. But beyond the characteristic of his own subject which is compounded of these mere appearances, he necessarily assumes something else as its basis, namely, his ego as it is in itself. Thus in respect to mere perception and receptivity to sensations, he must count himself as belonging to the world of sense; but in respect to that which may be pure activity in himself (i.e. in respect to that which reaches consciousness directly and not by affecting the senses) he must reckon himself as belonging to the intellectual world. But he has no further knowledge of that world. – Kant, Foundations of the Metaphysics of Morals, 3rd Section.

The knowledge of a separate substance could only be a direct knowledge. It must be a thing out of context, unextended. . Anything we can know about it is thus available only through “revelation”, “faith”, “intuition” – whatever you want to call pure, non-contingent experience, if such a thing exists, and so, as Kant says, our awareness of the other stuff’s existence must be the full extent of what we know about it. I don’t think we have a claim to such knowledge, but the reality of it does not matter for me or for those who believe they experience god’s presence. Real or not, as far as the pursuit of such a thing as a means goes, it works as well for all those snake handlers, dervishes and Zen practitioners. They all have it right,too. You can organize the world around the idea of such a thing, but you can’t understand the thing itself by the organization of the world. Because one can’t “make sense” of such knowledge, the outlook of those who pursue it must be personal and self-effacing in the most cruel sense. People who pursue it as a means must become either madmen or overmen, like Fred said. There are simply no other choices. This is the proper end of substance dualism; as a means.

So why does a certain brand of apologist continue to pursue the untenable project of substance dualism as a philosophical end? Maybe it is fear of snakes and the wild uncertainty that goes with pursuing the idea as a means, but maybe also a desire for control, for the perpetuation of religion as control. Back to Plantinga’s review:

Now you might think someone with Nagel’s views would be sympathetic to theism, the belief that there is such a person as the God of the Abrahamic religions. Materialist naturalism, says Nagel, cannot account for the appearance of life, or the variety we find in the living world, or consciousness, or cognition, or mind—but theism has no problem accounting for any of these. As for life, God himself is living, and in one way or another has created the biological life to be found on Earth (and perhaps elsewhere as well). As for the diversity of life: God has brought that about, whether through a guided process of evolution or in some other way. As for consciousness, again theism has no problem: according to theism the fundamental and basic reality is God, who is conscious. And what about the existence of creatures with cognition and reason, creatures who, like us, are capable of scientific investigation of our world? Well, according to theism, God has created us human beings in his image; part of being in the image of God (Aquinas thought it the most important part) is being able to know something about ourselves and our world and God himself, just as God does. Hence theism implies that the world is indeed intelligible to us, even if not quite intelligible in Nagel’s glorified sense. Indeed, modern empirical science was nurtured in the womb of Christian theism, which implies that there is a certain match or fit between the world and our cognitive faculties.

Abandon your exertions. Here is comfort and here are easy answers. No fasting or flagellation here, of the body or the soul. Cain made a similar mistake, didn’t he? This is the religion that Nietzsche hated. This is what killed that revelatory impulse that he saw as a manifestation of will to power. This is what his Madman meant when he said, “What are these churches now if they are not the tombs and sepulchers of God?”

But Fred was a pessimist on this account, both on the fact that he got it right about our expressive needs and on the ease with which they could be suppressed and their manifestations turned to the ends of social control and a destructive sort of self-control. Obviously, apologists feel the need to go on stabbing this particular means to our end, but I take that positively. To me it means not that the true idea is dead and some just want to make sure it doesn’t twitch and ruin the edifice they’ve built upon it, but that it is yet to be subjugated despite the wounds it has suffered.

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I swore I wouldn’t get into this anymore. The intelligent design crowd keeps pushing this crap, though, and I have kids who are at risk. Beyond that, I suppose intelligent design’s sort of dishonesty just galls me. Don’t say I didn’t warn you.

I am about to give an argument by analogy. I do so with trepidation, because analogies are always in danger of going off in the wrong direction and have no deductive validity in the first place. However, I think this form is the only fair tool for the subject since I’m going to use this argument by analogy to critique another argument by analogy: intelligent design (ID). Rather, I’m going to critique the positive arm of the intelligent design argument. This is the withered limb compared to the evolution-bashing arm, but it is necessary to the whole and the negative argument is a morass. Since scientific knowledge is never complete, critics have available to them an endless list of objections. The positive side of the ID case is more a philosophical than a scientific argument, so it can be settled on that level.

The positive ID argument is as follows: when humans start with a purpose (a problem to solve) and devise a tool to serve that purpose, the end product looks a certain way. Biological structures have a similar appearance, so biological systems must result from the same sort of process. An immediate problem arises at this point. Since proponents wish the analogy between man-made objects and biological structures to be precise the argument commits the fallacy of the undistributed middle (Designed structures look like X, Biological structures look like X, therefore Biological structures are Designed structures).

The proponents of ID subsequently introduce a number of modifiers to try to alleviate this situation. Complex specified information is not only used to portray designed and biological structures as essentially similar, it is also used to try to pare down the middle by saying it is statistically negligible. Appeals to abductive reasoning serve the same purpose, suggesting that design is so far and away the “best guess” that there’s no need to worry about the logic. There are deeper problems than the modifiers and the middle but those are the simplest things to consider, so let’s go there first. Let me tell you how I built my son a mountain bike.

The bike came in a big box in a bunch of pieces with a couple dozen pages of instructions. The instructions were complex and very specific. In fact, if you read the instructions through, you would know that a mountain bike and nothing but a mountain bike would result from following those instructions, even without actually building a bike to find out. But, I didn’t read the instructions. I know how bike parts work, so I just eyeballed the problem and figured it out. So, even though the Complex Specified Information (CSI) in the instructions has all the qualities that the advocates of biological CSI wish it to have, it doesn’t have the necessary relationship to the endpoint that those advocates want from it. There are multiple paths through the middle to the mountain bike. There is still a way out for ID, though. I must have picked up on the CSI contained in the parts themselves. It’s true. When I looked at the parts, they fit together in certain configurations and orders of assembly best, as I expected. My expectations were key, too. Over the years, bike designers had shaped those expectations, in effect teaching me to read the information they put in the parts so I could use my abductive reasoning to make a really good guess about how the parts should go together.

I use this “best guess” faculty all the time, because it is a great shortcut and pretty reliable in familiar circumstance. Notice I said ‘pretty reliable’. Also note that I said I didn’t use the instructions, but I didn’t say I threw them away. Sometimes the bike makers come up with an innovation and then my abductive reasoning is worthless and I have to rely on the instructions again to tell me what to do about the new part. I get in trouble if I try to rely on that ‘best guess’ shortcut in clinical medicine, too. The causal history of a manufactured bike is well-defined because people decided to make it that way. If the causal history of a patient’s symptoms is well-defined for me, it’s because I have decided so. Used outside of a situation with known prior constraints on the variables, the ‘good guess’ becomes confirmation bias. So, the problem is with the complex specified information. In biological structures, to achieve ‘specification’ and thus make the ‘best guess’ inference to design, the causal history has to be constrained after the fact. Anything less leaves open those pesky intermediate paths through the middle. ID imposes that constraint by assigning purpose to all biological structures it considers. Assigning purpose is easy for us humans and we like to do it because it lets us use shortcuts like guessing. Attributions of purpose (intent) are so appealing that we have trouble keeping them in the realm of human behavior where they belong (and not even there without some confirmatory process to check the attributions). Who hasn’t said their car “worked hard” to get up a steep hill? It’s just as easy to say that E. coli intends to swim to new food sources with its flagellum. In fact, it takes just that sort of presumption of intent to wrangle an object’s causal history into CSI, resulting in a bit of a Cartesian circle (if the flagellum is made for swimming, then it has a complex history treading a narrow path to that endpoint, which shows that the flagellum was made for swimming). Still, we should be able to safely use this attribution of intent after the fact in limited circumstances, as long as we’re careful, right? For instance, it is surely accurate to say that the guys who designed my son’s bike did so from an original purpose. However, even that presumption of intent from the endpoint is not accurate, and the problem with the retrospective attribution of purpose/intent in such a case leads us back to the problem with intelligent design that predates any attempt to distribute or minimize the middle.

What do we know about design? We really just know what we do and what we do requires an agent (us), a purpose, and means. The problem is that the relationship between those three factors is not linear, nor is it even hierarchical. When considering bike design, for instance, we could go back to the origin of the means via the agent and examine the influence the means then had on the agent’s intent and subsequent development of further means. We could track back to the origin of the wheel in geometry, which is in turn based on observed properties of materials, which are in turn based on some basic laws of physics, all of which humans bothered to investigate and remember in the first place because, if you are a tool-maker, it’s easier to investigate and remember than to, um, ‘reinvent the wheel’. We could trace bicycle history back to the wheel and beyond, but let’s keep it brief and just consider the design of mountain bikes.

Mountain biking started when some California bike racers moved to the country. Their new environment confronted them with the problem of riding, and of course racing, on gravel roads. Their road bikes’ narrow tires were too unstable for that purpose, so they found some preexisting cruiser bikes with wide tires that would at least be ridable on the fire roads near their homes. The cruiser bikes were not perfect. They were heavy and hard to pedal, so the riders raced them downhill. Even that compromise lead to problems though. The brakes and bearings on the cruisers couldn’t survive that kind of abuse. The riders replaced the brakes and bearings with motorcycle and road bike components. The riders soon found that the revised cruisers, now possessing cassettes of gears with the road bike bearings, were capable of riding on rough trails as well as fire roads. Trail riding prompted further modifications to the bikes. These guys in rural California invented the mountain bike, but not all at once and not out of the blue. They worked through a progressive series of problems, each leading to the next, until they arrived at a relatively stable final design that did something very different from the structure they started with. The mountain bike evolved. Of course, this is microevolution; the mountain bike is just a tweaked cruiser bike. Neither the mountain bike nor the cruiser looks anything like an old penny-farthing with the giant wheel in front. The lineage is clear though, and bike development has proceeded by the same basic process from the wheel to the velocipede to the mountain bike. Moreover, the agents in this process acted as selective forces and were acted upon by selective forces – and not just physically. As designers altered the bikes, the bikes’ new capabilities altered their conception of where and why they might ride a bike and thus their purpose in the next set of modifications.

To fingerprint design as the ID scheme misrepresents it, we really must close that Cartesian Circle by presuming intent for any and all endpoints we wish to examine. Then the history of that point is seen separated from any branches or external contingencies. If the mountain bike comes from a mountain bike factory, surely the mountain bike factory holds the entire explanation for its structure. When defined after the fact like this, the history of a structure looks irreducibly complex; if you take away one part it is rendered meaningless because it is its own context. ID’s analogy between designed structures and biological structures not only fails to distribute the middle, it doesn’t even accurately depict design processes as we undertake them. People, the source of everything we know about design, don’t start cold from an undetermined purpose and design toward that purpose in an implacable, irreducibly complex chain of events. Replication may work a bit like that, but not design.

What this method really does is provide for a hierarchical relationship between presumed intent and biological structures, where the intent causes the structure. Such a relationship seems to allow for a supernatural cause. This is why ID’s advocates have gone through such contortions to make it work (or at least look like it might). Yet the intelligent design model fails even as a portal for the supernatural. It offers no solution to the interaction problem in dualism. This is a real problem because, as far as I can tell, one tenant of ID is that the design process in nature is ongoing. To drag a spiritual being into the material world and have it start doing things, one has to explain how it does so without being in some way beholden to the same laws, and thus part of the same causal history, as the rest of matter. If there is no good explanation, then the spiritual being from another realm is just a bizarre, unexpected new part of nature. Though this may seem an obscure technicality at first glance, here is an example of just how sticky the problem really is.

Descartes tried to defend the independence of the mind from brain processes. He offered the analogy of a virtuoso violinist asked to play on a broken instrument. The listener would have no clue as to his true skill. Likewise the damaged, diseased, or intoxicated brain may just be a broken instrument unable to give voice to the intact mind which plays upon it. Unfortunately, this analogy raises the question: May the virtuoso be a virtuoso without a violin? Study of music theory or any other purely mental operation is insufficient. He must play a physical violin. Yet the skill he gains is a mental faculty which is subject to his creativity, religious concepts, and emotion. The brain and its adjuncts affect the mind. There is no escape from this problem in a world of two supposedly separate substances in active contact. Deism or a strict idealism offer the only outs (and Deism may just push the problem back in time). Either of these scenarios keeps the supernatural supernatural, but thereby makes it irrelevant to any practical understanding of nature/matter. This is why it is best for religion that science adhere to methodological naturalism. This is why intelligent design is insidious as well as invalid, for all concerned. It robs religion of any hope of philosophical integrity, just as it misrepresents biology. Reason enough for everyone to drop this bullshit for good.

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I try not to rope up with people who are too certain. They tend to do things like walk under seracs because seracs don’t fall when the weather is cold, forego protection because they can just climb it, and cross loaded slopes because they went this way before and it didn’t slide. Some of them are certain because they are fatalists, some because they are true believers, most because they can’t deal with the fear and uncertainty anymore and have decided to just switch off.

For a couple of centuries it seemed like we were poised to untie from certain people in general. A series of uncertain people came along and showed that their way was better. Their questioning lead to an understanding that the earth was really old, Democritus was right, kind of, and our thought and language were a self-referential tangle. These and other revelations of uncertainty eroded the old institutions whose source of knowledge was authority.

But change lead to anxiety, and the certain people saw an opportunity in that angst and in the methods of the uncertain themselves. To people who lived by a belief in authority, relativism equaled Nihilism and statements like “There is nothing but the text.” represented soft-headed weakness rather than caution and humility. So, the certain rejoined the discussion.

Their bid was an appeal to relativism and uncertainty as they saw it. If the field was level, their ideas should merit equal consideration in principle. And they packed their methods right along with those ideas. Debate to replace discussion. Moral force to replace reason. Because, with authority as their source of knowledge, they didn’t need to refine an incomplete understanding, they needed to win. And they did win. They managed to replace real skepticism, which implies uncertainty, with their version, which is synonymous with mere derision. Worse, they managed to draw uncertain people into debate.

Once the uncertain engaged, it was over. They kept trying to be reasonable and have a discussion. When that didn’t work, they tried to be certain. The certain people didn’t care about a discussion, they knew what they knew and just wanted the popular influence all authority craves. And when the uncertain people  expressed certainty, they became vulnerable to a claim of equivalence. They were revealed as authority-based too, so the claim went, so it was a simple matter of choice among similarly valid systems of belief.

The mistake was to allow the premises of certainty in the beginning. Before the uncertain began a defense of their ideas, they should have demanded that the certain defend and explain their own ideas first, with an eye toward divining the premises. When the certain appealed to assertion of authority, whether in the form of a moral sense, supernatural agency, or incredulity, the talk should have ended. A person may certainly assert whatever, but once they do, there’s no point talking about it unless you begin by agreeing with their assertion. And in that situation, it’s best to just un-tie.

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Hey, Kant’s Gettin’ Baked – Check Out His Moral Sense!

No one will ever know how dogs were domesticated, but we can make some good guesses based on the results beside us. Domesticated canines are less aggressive than their wild brethren. They pay attention to us in addition to their own species. They tend to be more ‘cute’ than grown wolves. A couple of different scenarios make sense of these observations. Maybe wild dogs hung around human encampments, attracted to food. The ones that didn’t bite us were tolerated, probably because they were good garbage disposals but also probably because they were social animals and we recognized that shared trait. The ones that didn’t growl were allowed close to the fire. The ones that learned to beg got more than scraps. Alternatively, we brought pups home after exterminating the adults and kept or disposed of the little ones as they pleased us. Either way, we catalyzed the changes we see.

And either story draws a vivid line connecting that first contact with the pair of dogs that pull my son’s sled. The products of selective breeding and the characteristics of wild canines are both visible in their behavior. They are working dogs, so they retain more wild traits than a pure companion animal. The aggression required to pull hard just seems to bring the wildness along with it. The lead dog is a Siberian Husky, and as expected for a lead dog, she is the most wolf-like of the two. She rarely seeks affection. She will hunt if not restrained. If the other dogs in the house defy her, she bares her teeth and puts her foot on their neck. She poses no risk to strangers, however. As entities outside her social order, they merit no attention beyond a quick sniff to establish détente. As for domestic traits,with her human family members, she is keen. She can tell when her boy is about to prepare the sled even before his parents. She recognizes words and tones as directional commands, and most impressive, she reads the expressions of facial features she does not possess. And she does it all for approval, not directly for food.

She is constantly running a reverse Turing test on her human associates, as do all dogs. Alan Turing proposed his test to determine when a computer was thinking and therefore conscious, and presumably, therefore a person. His test was a practical one. Essentially, a human inquisitor would speak with the computer alongside a human control subject and if the inquisitor could not tell which was which, the computer was thinking. The Turing test basically offered a practical answer to the question, “What makes me think a person is a person?”. The dog is asking, “What does it take for me to make you think I’m a person?”.

The dog owes this behavior to her ancestors and their human breeders. She cannot be taken out of context, nor can any of the players in this tale. Though they are no more conceivable to her than the astrophysics that lead to her winter coat and her instinct to dig a snow bed, she and they share a necessary link. It is a strange relationship, but a natural one, not a supernatural one. The same forces that fuel her cells fuel the sun and govern the seasons and the people who made her what she is.

It is possible that  a separate reality exists. If so, we can never know it, else it would no longer be separate, just weird. Look at the various proposed supernatural ideals, such as a moral sense, independent mind, or essential self-awareness. A bottle of Thunderbird can dispense with all of them with ease. If these intuitions are valid they are part of the Thunderbird reality with us, not visitors from a higher realm. The only way the supernatural makes sense is as a variation on George Berkeley’s model, in which we are all simply God’s thoughts. Unidirectional causation allows a separate, higher superstructure, but it renders it unknowable and so practically irrelevant to us. We can assert such a world without fear of self-contradiction, but there can be no Turing test to sort it out. If such a world exists, we relate to it, at best, as puppets to a puppet master rather than as dogs to humans or even dogs to winter. And if so, why worry about it? Nature is weird enough.

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