For the background, Colin Tudge falsely claimed that in Richard Dawkins’s new introduction to science for children, The Magic of Reality: How We Know What’s Really True, Dawkins dogmatically imposes on children a “crude materialism” that “belongs at best in the 19th Century” because he
tells us that “reality is everything that exists” – and “exists”, he makes clear, means whatever we can see or stub our toes on, albeit with the aid of telescopes and seismographs. Everything else – including things we might think exist, like jealousy and love – derive from that material base and are to a large extent illusory. This, he implies, is what emerges from science, and science is true.
Does…reality only contains things that can be detected, directly or indirectly, by our senses and by the methods of science? What about things like jealousy and joy? Are these not also real?Yes, they are real. But they depend for their existence on brains: human brains, certainly, and probably the brains of other advanced animal species, such as chimpanzees, dogs, and whales, too.
And, then, in responding to PZ’s post, Sastra most insightfully characterizes people like Tudge, who apparently find Dawkins’s account to be too dismissive of the reality of love and jealous, as follows:
Supernaturalists seem to have a lot of trouble trying to make sense of abstractions and levels of experience: they want to take everything literally, as irreducible substances. Love is only real to them if it’s a thing, a sort of spiritual-substance which is made of neither matter nor energy because it is the immaterial essence of love. Ironically, that makes them super-materialists — spinning material into finer and finer substances until like only comes from like. Love is derived from love. Otherwise, it can only have the same properties that were there in its origin.
Despite their claims to be so comfortable with “higher levels” of reality, supernaturalists are concrete thinkers. They can only make sense of immaterial abstractions by turning them into spirit-things in a spirit-world. It’s the same sort of composition fallacy that causes people to have a serious problem with understanding how life can come from non-life. Things are supposed to be stable, discontinuous units of essential natures which are forever separated by what they ARE. If inert matter can live, it must be because a vital force made of life gets into the matter to somehow to make it live.
A fantastic philosophical analysis.