[Entry 4; finale for this series]
Although I think I am on exactly the right trail here, let me pause a moment to clarify: I am not claiming this particular part of my argument is entirely deductive. It requires many previous deductions in order to be set up, but I am not convinced that I have done anything here other than hypothesize a solution to a problem. The solution does not ‘crash’, as far as I can tell, and so by its self-consistency it allows for the increase of argumentative clarity later.
That my soul has certain properties, I am deductively certain; and I will attempt to deduce even more applications of principle from those earlier deductions. But to keep my argument going at this juncture, I only need to give a plausibly self-consistent guess as to how such a proposition could be satisfied. It is not (or at least should not be) deductively important to my further arguments in this book, that I have been created in exactly this manner; and I will watch myself carefully to ensure that further claims of deductive certainty hinge on previous deductions and not on this particular theory of method. (I may later argue inductively or abductively from this position, of course; although I will need to be careful not to hinge deductions on those subsequent positions, either.)
Still, I will understand if oppositional critics decide this is the weakest point of my whole argument. I may even agree with their reasons for rejecting it. Hopefully when this part of my argument comes under fire, I will be able to refine it properly to reflect the truth better.
Meanwhile, I am rather pleased with the ‘shape’ of this proposal! It allows as much real credit as possible to certain observations championed by my opposition; and this is important, for if truth truly exists (so to speak), then even errors must be grounded on real truths, and even partially successful (much more largely successful) theories in science and philosophy must in proportion reflect some aspect of real truth. (Ironically, many opponents would just as soon never allow any real credit to people on my ‘side of the aisle’.) My proposal keeps rational grounding at many different levels, yet allows for real distinction in the derivative entity. It even gells very well with certain statements about man and his relation to God in my own tradition, although I did not apply to those traditions as necessary presumptions for building the argument.
In my next chapter, I will examine this proposal more closely in terms of practical questions and answers; to ‘flesh out’ (so to speak) this doctrine of derivative spirit.
Next up: a personal story]