What narratives and reports can be true? All logically consistent narratives and reports can be true. But almost all are false, inadequate, or misleading.
For simplicity’s sake, I restrict myself to narratives intended to be an account of what exists. I set aside reports of what ought to be morally and narratives which are indicated by a phrase such as “once upon a time” or context that there is no intent to narrate what is the case. However, any of these fairy tales and myths could be true!
I mention the moral only in passing as it being part of the natural order.
All narratives are representations. A true representation tells the order and connection of existing things in themselves as that order and connection is to be represented. Hence, a true narrative tells of the order and connection of existing things in themselves as that order and connection is to be represented. We have no non-representational access to things in themselves. Hence, we are not entitled to specify what can or cannot exist. We can, assuming realism, articulate two assumptions. First, things in themselves and our representations of them comprise what exists, reality or as I have written “the immanent. Second, the immanent depends upon the Transcendent for existence. The Transcendent lies even further beyond our comprehension than the created things in themselves. Hence, we are in no position to declare that the Transcendent could not have created, viz., have dependent upon It for existence, things in themselves which would be aptly described by the narratives which are generally thought to be only myths or vulgar superstitions.
I am disgusted by the nightmare possibilities amongst the possible imagined realities After years of reflection on how the truth claims of an actual religion, such as my Catholicism, are possibly true requires recognition of a supernatural order. In my mid-thirties, I converted from cultural Catholicism by the aid of a quasi-religious experience that I could be a genuine believing Catholic by professing only theological doctrines while suppressing a philosophical belief that there is no supernatural order. The philosophical struggle to write this post forced me to abandon my suppressed naturalism. My assumption of a demystified Catholicism has been a useful crutch which I no longer need.
As the prefix “super” indicates, the supernatural will be characterized as in tension with the natural. The characterizations of the supernatural and natural are not offered as rigorous definitions for a philosophical treatise.
The supernatural order is bipartite. One part is in things in themselves. The other part lies in our representations. Within things in themselves, the supernatural order comprises the existents which are properly, or improperly, described by religious narratives , or, more generally: narratives about the physical or natural. Within representations there are all the possibilities narrated by legends, myths, sacred writings etc., Prior to being given in faith or somehow discovering which religious narrative best represents the religious existents, I must concede that the possibility presented by some dark and horrible narrative best describes the religious existents. All the silly zombie stuff could be true! Disgusting! Such frightening stupidity ertainly motivates some to seek solace in atheistic naturalism.
The supernatural order is not transcendent. The supernatural is immanent. The natural is also immanent. Both representations of religious significant objects and processes and the things in themselves justifying or refuting religious representations are immanent realities dependent upon the Transcendent for existence.
The natural order is tripartite. The first part comprises representations developed with the implicit or explicit intention of representing reality as being in principle completely intelligible by a careful use of human intelligence. This careful use of human intelligence is the honorific sense of reason as correct reason.
These representations of nature split the natural into the physical and moral. The representations of the physical are representations of that which does not represent. Nothing physical operates for the sake of anything else. The representation of the moral are representations of humans seeking what is good in accordance with rules. Nature would not be properly characterized by splitting representations into those of the physical and mental. Mental is too broad of a notion because because representations of the supernatural includes representations of thinking beings. The natural order is to be separated from the supernatural in our understanding. This does not mean that the supernatural cannot affect the natural. It means that the natural and supernatural have to be understood as separated. Indeed it would not make sense to talk of a supernatural intervention if the supernatural were not different from the natural. The third part of the natural order consists of the things in themselves by virtue of which such representations are true or false. Even idealists who hold that there are only representations seek some way to define a natural order in their systems.
Naturalism goes further than accepting a natural order. Naturalists reject the possibility of a supernatural order. I am leaving behind my implicit naturalism to make room for religious truth by accepting the logically consistent position of there being both a supernatural and natural order.
This tremendous philosophical shift is enough for one post.