If they exist and make a discernible impact on reality, that can be determined empirically. That which it is said cannot impact reality can be disregarded ("not even wrong").The existence of God(s) nor other subjective claims of spiritual worlds beyond our physical existence cannot be objectively determined to exist or not exist
And then when asked what would be different to tip them off, they have no answer. This is the problem people who claim that their god modifies reality yet is undetectable have created for themselves.if I asked a random group of theists whether they agree with the statement "if God were not to exist, nobody would notice," I think most would say "no."
I think saying that a missing species is indistinguishable from extinct is better until and unless that is no longer true (one is discovered, say a coelacanth), in which case we change our position consistent with the new information. We go from being agnostic acoelacanthists to coelocanthists making us correct both before and after such a discovery.I'm talking about how we determine whether a species is extinct right now: we go looking for it. If we look thoroughly enough and find no sign of it, then we conclude that the species is extinct. Why wouldn't this method also work for gods?
The same method works for missing gods, that is, gods making no discernible impact on reality. They are treated as nonexistent until and unless that changes.
The difference, of course, is that unlike the coelacanth, whose nonexistence was falsifiable and falsified, the god claim is unfalsifiable if one also insists that the god, even if it exists, is not detectible.
Of course, it's incoherent to claim that one discerns the existence of something like a god or spirit that he also claims is undetectable. He's telling us that his neural apparatus has detected and revealed to him this truth about reality, but that we needn't bother looking because what he has detected is undetectable to others looking for it including scientists also using a human nervous system.
So right off the bat, claiming to know something he claims is not knowable experientially (empirically) is a problem for the believer. He's saying that methodological naturalism can't detect what he does but gives no reason for that - special pleading. The empiricist, who may have had similar spiritual experiences - an unfortunate name, since we should confuse them with sensing spirits - but not understood them to imply the existence of god, concludes that the believer is experiencing the product of his own mind and misunderstanding its significance.