Аннотация: Заявка для участия в конференции "Naturalism, (A)Theism, Theology". Июнь 2020 г. "К сожалению, рецензенты не отобрали..."
LANGUAGE OF TIME AND THE TIME OF LANGUAGE:
"DARK MATTER" AS THE METAPHOR OF DIVINE PRESENCE
Saint Augustine depicted world history as universal warfare between Civitas Dei and Civitas Terrena. That was metaphysical war and it was not limited by time. Since then, a lot of time has passed to make sure that metaphor language, even the language of theology, is not sufficient to give whole picture of divine presence. Thomas Aquinas prepared the conditions to divide theoretical language into theological and scientific, assuming two different fields of knowledge -- philosophy based on lumen naturale rationis and theology which takes for granted such truths of Holy Scripture as the incarnation, the resurrection of the flesh, the Last Judgment. In the Renaissance, this division led to the double-truth theory and the emergence of experimental natural sciences.
Since the world isn"t divided into any separate theoretical worlds, sooner or later the theoretical language of science must face the impenetrability to experimental study. The point is the newest scientific terms are no more corresponding with the naturalistic picture of science, because the terms contain the constructs that can be explained exclusively with the theoretical language of theology. In other words, science in its development will necessarily face the fact of the world creation, if the world was created, and unaltered presence of the Creator in this world, because the created world was not left by Him. At these boundaries of scientific knowledge, the theoretical constructs of science are surely to be theologically interpretated, for no other tool of the mind can be useful if the world of natural objects appears to be a world of artificially constructed objects of the Creator. In this case, the world indeed turns out to be a text that we learn for a finite historical time of our own life and activity. And two texts with their laws and metaphors -- world and Scripture -- coincide in what and what about they are narrating.
Nowadays the experimental science determines the position of the object for investigation on a scale whose poles are "naturalness" and "artificiality". Scientists replace nature with the ideal objects and investigate the mathematical regularities of these ideal objects. Scientific researches move from the observable world to mathematical idealizations and then to the interpretation of these idealizations as a combination of natural (physical) objects. "The objectification of whatever is" (M.Heidegger) and the methodology of scientific research complement each other in such a way that, due to their mutual correspondence being established systematically and constantly, there had been formed the objective specializations of scientific researches which are oriented to its own results as on the ways of cognition.
However knowledge integration leads to investigating so unordinary objects that determinism of Newton, Einstein and Schrödinger expressed their theories in terms of deterministic equations loses its explanatory power in the face of irreversibility and instability. The investigating irreversible, non-equilibrium and non-linear processes rises such scientific concepts that regard the universe and the life in all its manifestations including the manifestations of the human personality. Everything we know about the nature is accomplished in a setting-before, a representing, and is regarded as the result of scientific activity and comprehension or even creation in the form in which we know the universe and the life, but not as a naturalistically predetermined set of objects. This is either a world organized in accordance to anthropic principle, or a world of contingency in which the laws of nature are a matter of nothing more than an accidental combination of circumstances, a "matter of time". On a cosmological scale, these worlds might be described in terms of "dark matter" and "dark energy", matter and energy that are inaccessible to experimental study.
Thus we can suppose that physical reality implicitly contains the idea of a divine presence not only in the works of first naturalists (Bacon, Newton, Descartes). Knowledge integration, organized with the concepts of human activity and time, might be developed a new comprehension of divine presence corresponded to modern understanding the nature. What kind of comprehension is this, what is its content, and is this comprehension the middle position between naturalism and traditional theism, -- all of this can be analyzed with the example of concepts describing the structure of the universe in terms of "dark": dark matter and dark energy. As scientific concepts, they don"t contain anything mystical, and the term "dark" is necessary to fix the unknowability of this matter and energy. As it is known dark matter is called dark because it does not appear to interact with observable electromagnetic radiation, such as light, and so it is undetectable by existing astronomical instruments.
However, one doesn"t have to doubt the existence of dark matter and dark energy. Moreover, their total share is 95% of the universe, while the share of the ordinary (baryonic) matter doesn"t exceed 5%. So everything on Earth, everything ever observed, all well-known matter is just less than 5% of the universe, such a small fraction of what is existed. Dark energy, or anti-gravity, would necessarily destroy star worlds whose gravity is not enough to withstand the "onslaught of emptiness", and which are possible only due to the participation of dark matter, present precisely where is ordinary matter - galaxies, clusters of galaxies, and not in intergalactic space. The location of dark matter in galaxies can be marked indirectly based upon the data when it reveals itself as an additional gravitational field in such cases as the passage of one galaxy through another. There is no option to say how much dark matter is in living organisms, inert matter, planetary systems, since there are no such measuring instruments. But is it possible to consider this problem as the measurement problem and hope that someday we will have the necessary tools? Who knows. The discussion, which unfolded the century earlier and connected with Heisenberg"s uncertainty principle, that seemed to be actually a measuring problem, led to the conclusion that there are no such tools and they cannot be developed. The world is structured so that we can know either the location of an electron or its energy characteristic.
"The world is everything that is the case" was declaimed by L.Wittgenstein in "Tractatus Logico-Philosophicus" at the very moment when the category of time from a self-evident applied instrument of measurement turned into an instrument deconstructing theoretical thought, which traditionally represented time indirectly, in a symbolic way without its own language. Last century the time received a multiple interpretation in the natural-science concepts from Einstein to Hawking and Prigogine. Along with the theorization on time in mathematics, experimental science and philosophy, a linguistic turn took place in philosophy itself, which confirmed that any fact is theoretically loaded, and the number of false facts infinitely exceeds the number of false theories. Philosophers realized that scientific "objects" are the myths of physical objects (W.Quine), that the introduction of the universal term requires only the fact about language while the introduction of a single term requires a certain fact about the world (P.Strawson), that a description of the past and future states of the "objects" is possible exclusively only in terms of the present (T.Kuhn, P.Feyerabend).
Knowledge integration is achieved at the crossroads of the conceptualizing the time on one hand and the experience of understanding theoretical language in the empirical fields of natural sciences on another hand. The field that exists between classical naturalism and theism, traditionally occupied by philosophy, is defined by the understanding such a structure of the universe where is anthropic principle or even the will that makes possible the existence of the world and ourselves in this world. Is the will reasonable? Couldn"t dark matter be described in terms of theology? Or should it be left exclusively to the science? Science recognizes the inconsistency of the method in investigating 95% of whatever is in the universe. This 95 % determines the existence of the ordinary baryonic world, which, as discovered by science, is not self-sufficient. Isn't it already the familiar to us Augustine"s assertion about the battle taking place between Civitas Dei and Civitas Terrena for the man world? The answer is not obvious. We can only make some assumptions.
We can suppose that these "dark areas", closed for lumen naturale rationis, external measuring instruments and experiment, are open to theological, wise, philosophical speculation, open to the inner, religious light. And in fact, we already know a lot about the nature of dark matter, personal matter that protects and saves baryonic universe, and about the dark energy of impersonal elements, the energy of emptiness and nothing. And then answering the question "Is it possible to establish a divine presence on the basis of physical reality?", we can say "yes". And even more than that: the science has already established a divine presence in physical reality, but the science doesn"t yet know about it.
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