Vlad,
Blue, once eminent and respected scientists start talking about simulated universes the game is more or less up for the necessity of a universe which a)is eternal b)comes about through unconscious ''nature''.
First, no it isn't. The Greene/Tedburg hypothesis has nothing to say about either. Just making shit up about science and trying to co-opt it into your personal superstitions does you no credit.
Second, again Greene/Tedburg have a
hypothesis only.
Third, I'm not aware that either of them has anything to say about your god. If you think they have, then cite it; if not, stop abusing their work.
Fourth, you've offered no logical path of any kind from a hypothesis about a multiverse to your god. If you think there to be one nonetheless, why not share?
Fifth, inasmuch as any two christians agree on anything as I understand it part of the schtick is that you believe in a god of
everything. How then would multiple universes help you with that?
Philosophical materialism is the ultimate circular argument gambit, it's followers state it is true because only material things can be and only material things can be because philosophical materialism is.
No its "followers" don't, and why have you substituted your previous "philosophical naturalism" for "philosophical materialism"? Have you realised that your straw man version of the former has been sussed, so you've tried to shift ground to something you feel more sure of or something?
All "philosophical naturalists"
do say by the way is that naturalistic phenomena are the only ones that can be identified and verified using a
method that distinguishes them from just guessing about (non-)stuff. If though you really think them to be wrong about that, then why not finally tell us what method you'd propose to do the same job in respect of your and other people's various claims of the supernatural?
You constantly confuse the methodology with the philosophy.
I do no such thing, as I've explained here many times. What
you do though is constantly to set up your own straw man version of what philosophical naturalism actually entails, and then you attack that.
And that's why your schtick re philosophical/methodological naturalism falls on its face every time you attempt it.
Lastly you frequently argue that a subjective morality is intuited and you think that's OK as an argument.
Yes, because I also argue that moral positions are
not objectively true - they're fluid, axiomatic, subject to changes in the Zeitgeist etc. You or I can intuit "them" as much as we like, but what you can't intuit is your own
facts.
Way to shoot yourself in the foot there Vladdy.