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"Why bother with science? We can't really know anything, except our own thoughts, and even then it's suspect."
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That is the corner stone of your counter argument.
That is selfish, subjective, first person, individual and what not. And there can be given no evidence for it. Further the "we" is not grounded in any kind of evidence, because there is no "we". Why you bother may not be the same as for why I bother.
So here is why I skip a lot of your content. It is in a sense pointless to argue about objective reality, because the reason why we individually bother is that: Subjective, selfish, solipsistic, individual and all these first person variants. You can give no reasons for it with objective evidence, objective knowledge, reason, logic and what not. You do it, because you do it.
I want you to concede this: There is no ground for why you bother with all there fancy words of objective, knowledge, evidence, reason, logic and what not with the use of these words. No matter how many versions of objective reality you come with, it only matters because it matters to you.
So now I am going to answer the point of solipsism. All these variants fall in 2 categories - foundational for knowledge or in effect skeptical about knowledge and they have nothing to do with solipsism as such.
I am not a solipsist. I am a hard core skeptic and I don't believe in knowledge like apparently you do. I use skepticism to show that you always end up being subjective as with this:
"Why bother with science? We can't really know anything, except our own thoughts, and even then it's suspect."
I don't care about what reality really is, because I don't know. And these version of solipsism, which are about existence; I don't believe in that and knowledge, I don't believe in that.
I believe in what apparently works for the idea that the world is fair and that we can trust our reasoning and senses to make sense of it.
Fair as here:
The cosmological principle is usually stated formally as 'Viewed on a sufficiently large scale, the properties of the universe are the same for all observers.' This amounts to the strongly philosophical statement that the part of the universe which we can see is a fair sample, and that the same physical laws apply throughout. In essence, this in a sense says that the universe is knowable and is playing fair with scientists.
William C. Keel (2007).
The Road to Galaxy Formation (2nd ed.). Springer-Praxis.
ISBN 978-3-540-72534-3.. p. 2.
That is the same principle I apply with the paradox of a Boltzmann Brain and what not.
So I go the route of doubting knowledge to get you to admit that you do this, because
it matters to you and you can't use all of these words, you try to make it about: Logic, reason, evidence, objective, knowledge and what not.
If you want it in philosophical terms, I do a variant of phenomenology and a combination of a variant of realism; I believe we are in reality.
But I don't know and I accept limited cognitive, moral and cultural relativism.
So where does this always end: You speak for a "we" as in "Why bother with science? We can't really know anything, except our own thoughts, and even then it's suspect." But there is no "we". Yet you judge me with a "we", you don't have.
So if we agree we are both in reality, then I question the limit of that "we" and we always end here: What matters to you, might not matter to me and in reverse.
So as a catch-phrase - We are equal as humans and different as individuals. But you had to do it as the route of the standard western approach - Objective reality, knowledge, evidence, reason and logic and what not; and the limit is that it only matters, if it matters to you.
I drag you down to the level of all other humans and show you that you hold no authority over that "we" with all your fancy words. Neither do I, I just know that.
So here it is as with science:
Science has limits: A few things that science does not do
Science doesn't make moral judgments
When is euthanasia the right thing to do? What universal rights should humans have? Should other animals have rights? Questions like these are important, but scientific research will not answer them. Science can help us learn about terminal illnesses and the history of human and animal rights — and that knowledge can inform our opinions and decisions. But ultimately, individual people must make moral judgments. Science helps us describe how the world is, but it cannot make any judgments about whether that state of affairs is right, wrong, good, or bad.
Science doesn't tell you how to use scientific knowledge
Although scientists often care deeply about how their discoveries are used, science itself doesn't indicate what should be done with scientific knowledge. Science, for example, can tell you how to recombine DNA in new ways, but it doesn't specify whether you should use that knowledge to correct a genetic disease, develop a bruise-resistant apple, or construct a new bacterium. For almost any important scientific advance, one can imagine both positive and negative ways that knowledge could be used. Again, science helps us describe how the world is, and then we have to decide how to use that knowledge.
But you are nowhere close to grounding that "
then we have to decide how to use that knowledge", because you take for granted that you speak for a "we".
Since there are these limits for the apparent everyday world we are a part of, we end there. Despite all of the fancy words of: Objective reality, objective knowledge, objective evidence, objectivity, reason, logic, rationality and what not.
That is the myth in western culture. That we can do it with science and opinion based on science. But there are no opinions based on science, because of limited cognitive, moral and cultural relativism.
Further:
Science has limits: A few things that science does not do
Science doesn't draw conclusions about supernatural explanations
Do gods exist? Do
supernatural entities intervene in human affairs? These questions may be important, but science won't help you answer them. Questions that deal with
supernatural explanations are, by definition, beyond the realm of nature — and hence, also beyond the realm of what can be studied by science. For many, such questions are matters of personal faith and spirituality.
And to end it:
Moral judgments, aesthetic judgments, decisions about applications of science, and conclusions about the supernatural are outside the realm of science, but that doesn't mean that these realms are unimportant. In fact, domains such as ethics, aesthetics, and religion fundamentally influence human societies and how those societies interact with science. Neither are such domains unscholarly. In fact, topics like aesthetics, morality, and theology are actively studied by philosophers, historians, and other scholars. However, questions that arise within these domains generally cannot be resolved by science.
So why do you bother? Well, you can't answer that with science and you can't claim a "we".
So to some people science functions as a part of a religion, because they believe in some version of objectivity and all these other words. They can't be doubted, because without them, it doesn't make sense to All of Us. I doubt that All of Us. You apparently don't. You can believe as you like and it won't stop me from believing differently and so in reverse.
I am good at spotting, when people go subjective or to objective.
"Why bother with science? We can't really know anything, except our own thoughts, and even then it's suspect."
We are in effect playing psychology and you can put all the words you like on my way of coping. I don't care, because it works for me. And yet you believe in a "we", that is not there. That is apparently psychology, but you would know that.