Dr. S.,
As that is entirely about the man and not the razor, it is not a problem whatsoever.
The problem is that the “rational†explanation does not ground itself. Rationality has no rational grounds.
I am talking about the scientific employment of the razor, which relies on evidence and solid inductive methods.
Induction is not logically grounded. That you call it “solid†does not make it so. It’s depictions are just that, extensions of cultural conceptions (language game) that gave rise to them, what Nietzsche called “the most exact of humanizationsâ€. It’s just man operating under one more paradigm of thought (Kuhn), which again will change.
I said it is more likely that genetics, a known and measurable component of life and its behaviors, is a more likely explaination for the religious need to believe than the existance of some fantastical boogeyman,of which there is no reasonable evidence .
Nothing explains genetics, in fact the rise of genetic material out of the non-genetic remains a mystery, as does the information required in its use. The concept even that specific genes are for particular things is an over simplification of how genetics seem to work. The great preponderance of genetics remains unknown. You simply are mistaken.
those ‘laws’ are merely documented behaviors of life itself. Without humans to create them, the ‘laws’ wouldn’t exist, but the very physical processes we observed to create them from would continue as always.
Well, your “rationalâ€, “solidâ€, “inductive†science has no explanation for them, and also without logical grounding presumes them to be unchanging – an necessary presumption to make the whole description work – but still a presumption that lies outside of proof. You have no idea that the physical processes would continue in our absence. You actually take this as a matter of faith. In fact the entire presumption of coherency upon which rationality relies is a matter of faith and nothing more. You are just one more practitioner of faith.
“In the period in the development of Western culture during which the God who figures in that sort of religion was stricken, so to speak, with his mortal illness, the illness that was going to lead to the demise famously announced by Nietzsche, some European intellectuals found themselves conceiving the secular world, the putative object of everyday and scientific knowledge, in ways that paralleled that humanly immature conception of the divine. This is a secular analogue to a religion of abasement, and human maturity requires that we liberate ourselves from it as well as from its religious counterpart.â€
Dunamis