Naturalism (philosophy)
In philosophy, naturalism is the idea that only natural laws and forces (as opposed to supernatural ones) operate in the universe.[1] In its primary sense,[2] it is also known as ontological naturalism, metaphysical naturalism, pure naturalism, philosophical naturalism and antisupernaturalism. "Ontological" refers to ontology, the philosophical study of what exists. Philosophers often treat naturalism as equivalent to materialism, but there are important distinctions between the philosophies.
This article is about the philosophical view. For other uses, see Naturalism (disambiguation).
For example, philosopher Paul Kurtz argues that nature is best accounted for by reference to material principles. These principles include mass, energy, and other physical and chemical properties accepted by the scientific community. Further, this sense of naturalism holds that spirits, deities, and ghosts are not real and that there is no "purpose" in nature. This stronger formulation of naturalism is commonly referred to as metaphysical naturalism.[3] On the other hand, the more moderate view that naturalism should be assumed in one's working methods as the current paradigm, without any further consideration of whether naturalism is true in the robust metaphysical sense, is called methodological naturalism.[4]
With the exception of pantheists – who believe that nature is identical with divinity while not recognizing a distinct personal anthropomorphic god – theists challenge the idea that nature contains all of reality. According to some theists, natural laws may be viewed as secondary causes of God(s).
In the 20th century, Willard Van Orman Quine, George Santayana, and other philosophers argued that the success of naturalism in science meant that scientific methods should also be used in philosophy. According to this view, science and philosophy are not always distinct from one another, but instead form a continuum.
Criticism[edit]
Colin Murray Turbayne[edit]
The Australian philosopher Colin Murray Turbayne puts forth an objection to naturalism which is based upon linguistic grounds. His objections refer to several of the concepts which form the a priori foundation for naturalism in general. In particular, Turbayne calls attention to the concepts of "substance" and "substratum" which in his view convey little if any meaning at best.[66] [67] He asserts that along with several "physicalist" constructs, these concepts have been mistakenly incorporated through the use of deductive reasoning into the hypotheses underlying materialism in the modern world.[68] In addition, he argues further that they are more properly characterized as being purely metaphorical in nature rather than literal descriptions of an independent objective truth. Specifically, he identifies the "mechanistic" metaphors utilized by Isaac Newton and the mind-body dualism which was embraced by René Descartes as being particularly problematic.[67] Turbayne argues that over time humanity has become victimized by mistaking such metaphorical constructs for literal truths, which now form the basis for considerable obfuscation and confusion within the realms of metaphysics and epistemology.[68][69] He concludes by observing that humanity can readily adopt more useful models of the natural world only after first acknowledging the manner in which such purely metaphorical constructs have taken on the guise of literal truth within much of the modern world.[67][69][68][66]
