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Nonpersonocratic metaphysics (she has been asked on metaphysical debates; not for a single side to prevail; just to write more complete philosophical books)
editAll religions are false attributing to values, purposes and parts of the definition of personhood, and there is a gradience of this biasing degree. 1. Some religions are explicitly personocratic/personocentric having on their core a single supposedly self-evident, precosmic, cosmogonic and omnicontrolling person (bearer of personhood). 2. Other religions are less personocratic having nonprecosmic, noncentral, noncosmogonic, nonomnicontrolling gods, which might be presented vague in their essence, autistic and missing components of personhood (see: Mary Anne Warren - the criteria for personhood, see: kami). 3. Other religions are atheistic, without a person-god, but still being spiritualistic and supernaturalistic. These are the religions that recognise only an impersonal divine field, still biasedly false attributing to values, purposes and parts of the definition of personhood, ascribed as attributes of any possible cosmos (physical or immaterial).
The other option is physicalism. The analytical evolution of scientific answers to any metaphysical question. There are two ways of completing and correcting the scientific view on reality. 1. observational data; and their corrections, 2. mathematical proofs; but the proofs have to be causally linked and metalogically deep; not based on arbitrary axiomaticity. Also corrections and improvements on reasoning are totally necessary in science.
The archaic metaphysical question gradually evolves:
1. Religion or Science?
2. Metaphysical personocracy of any degree (religion) or science/physicalism/physiocracy (probabilistic events within the natural laws, which have to be elaborated at the deepest causal level as a connectome usually of conditional probability)? [that conditional nonaxiomatic connectome is necessary in theories without the magical person-god; otherwise it's necessary within god; it cannot be avoided]
3. Is the connectome of the component-notions of personhood more fundamental (nonaxiomatic self-sufficient to describe reality at the causal level) than the connectome of the component-notions of physics?
4. Does this metaphysical question on the degrees of personocracy make sense, or is it a personocratic question created by bearers of personhood (persons)? The hardest part in questioning is to form unbiased questions. Biased questions increase the likelihood of biased answers. The components of the definition of personhood aren't cosmically fundamental, nor cosmogonic. The component theories of physics certainly are. Humans are persons and most of them have a preference for personocratic metaphysics. Liking isn't a criterion for truth.
Some people claim that religion is compatible to science; because the universe can be in tandem pro-personhood biased, explicitly or implicitly, having values, purposes and parts or fulfilling the full definition of and criteria for personhood to its causal mechanics; but (the universe can be in tandem) totally impersonal and mathematically accessible without personocratic purpose. Well... actually these people aren't analytical enough to expose their own fallacy. — Preceding unsigned comment added by 2A02:587:410B:4370:35C3:4CE1:65A7:6B8D (talk) 15:38, 25 September 2020 (UTC)