labels

These labels of 'this world', and 'supernatural', though likely necessary for discussion, also hinder the discussion somewhat (perhaps Heidegger would agree, I think). There only is the world and the natural. When some adhere to an explanation that is not empirically verifiable, why must the explanation be thought to be supernatural or other-worldly? I understand, for the sake of attempting to understand each other's ideas, assuming there is an objective reality, distinguishing between those who attribute the nature of something to humans or unconscious Nature, or to a conscious Nature (of course it would be easier to say naturalists or supernaturalists) is helpful. Also, what has become the predominant Christian/Western conception of God (and other non-material entities, etc.) cannot be the idea that dominates the discussion of what is being called 'supernatural'. The interplay (for lack of a better word at the moment) of consciousness, for example, is something we all experience, and yet our experiences vary, and many of these experiences cannot be verified empirically. Does this make consciousness supernatural? Why does it seem to me that many would incline that God as consciousness is a mysterious, yet natural idea, yet God is so often quickly considered supernatural? Perhaps the answer would be because consciousness is an external manifestation of the brain, and therefore, to consider consciousness as God would be foolish. However, this cannot be empirically proven, and even if consciousness did manifest from the brain, this is not to say that it is the only way for it to exist, however irrational this may seem. I am not saying I know where consciousness is or its origins, I am merely saying the question of consciousness (as an example), is open and will likely remain so when it comes to strictly empirical explanations of the various interplay of consciousness. Yet, is consciousness not natural?

I agree with Clark that their needs to be a neutral ground for varying points of view in the public domain, for there is no place in policy or curriculum for what he calls 'supernatural' discussion; whether it is constructed by humans, or intelligently designed into the blueprint of the universe for the sustainability of harmony, what is right and what is wrong, or what is a legitimate interest in the education and preservation of our species, can be agreed upon solely with empirical evidence; yet I also think the common conception of those who appeal to 'otherworldly' or 'supernatural' explanations needs to be revisited, for it is misunderstood, and legitimately has its place in certain inquiries.

I am still unclear as to what is 'supernatural', and why it must be considered so. If it is merely for discussion, it must be used with caution; otherwise some components of our experience will be neglected when they may be vital to our understanding.