Beyond the Book with Dr. Inman: “What is Reality?”

In the following Q&A, Inman takes the time to answer a few questions about his recent book.

What is the purpose of “What is Reality?”, and who is its target audience?

The main purpose of “What is Reality?” is to introduce Christian students with little philosophical background to the rich resources of metaphysics, one of the primary sub-areas of the discipline of philosophy.

What motivated you to write this book?

As far as I am aware, there has been only a single contemporary introduction to metaphysics written in a distinctively Christian key: William Hasker’s 1983 book “Metaphysics: Constructing a Worldview” with IVP Academic. It was high time for a fresh, updated Christian introduction to the discipline of metaphysics. I am grateful to IVP Academic for giving me the chance to do so.

In addition, metaphysics has always been integral to theological reflection in the Christian tradition. As one metaphysically astute Dutch Reformed theologian once put it, “A theologian can miss metaphysics and logic no less than a carpenter a hammer and a soldier weapons.” Yet this historic vision of the interlocking relationship between Christian theology and metaphysics has been, by and large, eclipsed in contemporary evangelical theology. While there are encouraging signs of change afoot, I wanted to do my small part by writing an introductory primer that helps equip evangelical Christian theologians who desire to be sure-footed in contemporary metaphysics.

How does “What is Reality?” address the topic of metaphysics differently than other primers in its field?

The book offers a distinctively Christian introduction to contemporary metaphysics, both in terms of content and method. This, on its own, sets the book apart from other introductory texts on the market.

In terms of content, I make it my aim in the book to connect some of the most important topics in contemporary metaphysics (the nature of being/existence, identity and ontological categories, possibility and necessity, properties and universals, substances, etc.) to distinctively Christian theological and ethical matters (such as the doctrine of the Trinity, the nature of marriage, human nature and the value of life, divine foreknowledge and human freedom, etc.).

In terms of method, I explicitly strive to embody for the reader a theologically informed approach to doing metaphysics as a Christian. After carefully laying out a framework for how to do metaphysics as a Christian in Chapter 3 (centered on three core habits of mind: theo-centric, scriptural, and confessional), I attempt to demonstrate to the reader how one might go about doing metaphysics in a way that is attuned to traditional Christian theological beliefs, mainly as it pertains to the doctrine of God (divine aseity and simplicity). I hope to model a posture for the reader, one that I invite them to “try on” to see if it fits, with the hope that they will one day consider making this posture their own.

Why is it important for Christians to study and understand metaphysics?

Wisely discerning the shape of reality is vitally important to a human life well-lived. If you get reality badly wrong, then it’ll be near impossible to live along the natural grain of reality in general and to live a rich, flourishing life with Christ (Prov 8:22-36).

Biblically speaking, “Wisdom is the power to see, and the inclination to choose, the best and highest goal, together with the surest means of attaining it,” as J.I. Packer once put it. This multifaceted conception of wisdom assumes that the shape of reality exhibits deep metaphysical structure (structure that exists apart from mere human will and desire), namely that some realities are more existentially weighty and worthy of our reverence, care, and attention than others, and that human beings are divinely endowed with the power to discern and lay hold of such realities if they so choose. If we fail to attend to this deep, natural grain to reality, we will fail to align ourselves with reality to our peril (Prov 8:36).

If we fail to attend to this deep, natural grain to reality, we will fail to align ourselves with reality to our peril (Prov 8:36).

An illustration might help convey why it is important for Christians to think metaphysically (one that I articulate in the conclusion of “What is Reality?”). Traditional metaphysical inquiry is a bit like cartography, that is, mapmaking (the study and practice of making and using maps). A mapmaker sets out to chart the scope and extent of an existing geographical region, ultimately for the sake of helping others successfully navigate the region in question. The map, of course, is not identical to the complex reality depicted; it’s only a more or less accurate human representation of it. Constructing certain types of maps — topographic maps in particular (look up “topographic map” online for a visual) — involves accurately depicting not only realities such as city streets, rivers, mountains, valleys, oceans, and forests, but also the geographical contour and elevation-levels of the landscape in question. Some coordinates in a geographic region (mountain peaks) will naturally be higher and more elevated than others (valleys). And successfully tracking the changes in elevation of the landscape is vital to not only accurately depicting the landscape for its own sake, but also for successfully navigating it as well. It is impossible, say, to be rightly related to Yosemite National Park as it truly is if you are mistaken about the elevation levels of Half Dome, Sentinel Dome, or El Capitan. An accurate topographic map of Yosemite National Park enables successful navigation of the park as it truly is, ultimately for the purpose of rightly navigating and beholding the jaw-dropping beauty of the Eastern Sierras.

As is the case for a topographic map of Yosemite National Park, so it is with constructing an accurate map of reality as a whole for the sake of navigating human life well, what we might call “existential map-making.” Metaphysical inquiry aims at existential mapmaking for human wayfarers on the journey of life. Like topographic mapmaking, metaphysics involves charting not only the scope and extent of existing reality, but also its contour or shape, ultimately for sake of successful navigation.

Metaphysical inquiry aims at existential mapmaking for human wayfarers on the journey of life.

According to an existential map shaped by the Christian story, the most elevated metaphysical coordinate that we ought to be aware of and rightly orient ourselves to is first and foremost the triune God, as well as his good and restorative purposes for all of creation in Jesus Christ, the one from whom and in whom created beings exist and find their deepest meaning. If one’s existential map fails to recognize or attend to metaphysically elevated coordinates such as these, then that person will be unable to orient him or herself to reality as it truly is and thereby navigate human life well; after all, “The fear of the Lord is the beginning of wisdom” (Prov 1:7; 9:10).

Christian metaphysical reflection can help direct our attention to which coordinates are metaphysically “higher” than others. It can clarify, defend, and draw out the implications of the various coordinates of a Christian existential map, as well as challenge excessively thin, one-dimensional existential maps that omit coordinates that are indispensable to a flourishing human life under God (2 Cor 10:3-6). Christians avoid the study of metaphysics to their own detriment.

What are some of the greatest hurdles that modern readers have to overcome in approaching the study of metaphysics?

Three hurdles are worth mentioning here, two short hurdles and one very tall hurdle. First, metaphysics has a serious public relations problem today. Walk into any brick-and-mortar bookstore (if you can still find one) and go straight to the metaphysical section and see what you find. My bet is that you’ll find books on the paranormal, astrology, tarot cards, spellcasting, and the like. And what Christian would want to dabble in that stuff, anyway! (I have a funny personal anecdote about this at the beginning of chapter 1 in the book.) But, of course, this is a hijacking of the word “metaphysics” that departs significantly from its historical usage as a primary area of philosophical study. So, to overcome this public relations problem, the Christian community needs to be reintroduced to a traditional understanding of metaphysics as the systematic area of study that explores the fundamental structure and shape of created reality. This book aims to do just that.

The Christian community needs to be reintroduced to a traditional understanding of metaphysics as the systematic area of study that explores the fundamental structure and shape of created reality.

A second short hurdle would be the thought that devoting oneself to the study of any area of philosophical study is simply impractical or irrelevant, not worth the time and effort when one could be doing other more useful things with one’s time. This stance, of course, assumes substantive moral and metaphysical views about what human beings are and what they are for, as well as what types of human activities are most fulfilling and worth pursuing in life. Very often this type of practicality concern is driven by a deeply unbiblical view of what it means to be “practical” in the first place, say, leading to some useful, measurable outcome, more often than not an outcome with some economic or pragmatic payout. If that is what it means to be practical, then metaphysics is supremely impractical, but so is theology, biblical studies, poetry, literature, the arts, etc. But we shouldn’t be lured into thinking that if an activity is useless in this narrow economic or pragmatic sense that it is therefore worthless. If an activity’s being practical means that it is one that can help you achieve the kinds of goals ultimately worth seeking, such as mature Christian wisdom for living well in Christ, then devoting yourself to the study of metaphysics will be supremely practical in this task.

The third and tallest hurdle would be the almost irresistible contemporary pull towards the one-dimensional view that the only kind of informative and substantive knowledge available is what can be acquired by means of our five senses, what is called “empiricism” in the history of philosophy. According to empiricism, sensory/empirical experience is the gatekeeper of all human knowledge. Much of human life, both inside and outside of the church, still unfolds within the shadow of this bankrupt epistemological position. If empiricism is true, then much of what we claim to know about non-physical reality (the nature of existence and truth itself), morality (natural moral law), and the spiritual realm (God and his kingdom, angels/demons and their various doings, and the nature and spiritual development of the human soul, etc.) fails to count as knowledge — sophistry and illusion, as David Hume opined, but certainly not knowledge. The intellectual credentials of metaphysics (and traditional philosophical reflection in general) as an area of study that yields genuine, non-empirical knowledge of the mind-independent world, has been called into question many times in the history of Western philosophy. But if Christianity is true, then we were indeed created with the capacity to acquire genuine, non-empirical knowledge of reality. We were made, first and foremost, to see and behold the goodness and beauty of our triune God, both in this life and in the life to come. If our collective imagination in the West remains firmly in the grip of empiricism, then we will fail to see the relevance and importance of the study of metaphysics for human life.

We were made, first and foremost, to see and behold the goodness and beauty of our triune God, both in this life and in the life to come.

When approaching “What is Reality?”, what mindset should readers have?

Dive in, have fun, be a learner, and keep a humble, open-handed posture before the Lord. Consider the book a first step, not a last step in your exploration of what God, the Master Workman, has delightfully brought into being. If you are hungry for more, you might want to take a peek at the recommended resources at the end of each chapter and at the end of the book. You never know, you may just enjoy studying metaphysics! After all, it was Augustine’s own study of Platonic metaphysics that helped jostle him out of his tiny, one-dimensional worldview that reduced everything to the material realm (see his book “Confessions”). Augustine’s own study of metaphysics awakened him to a reality that was much bigger and weightier than what the human eye can see. Perhaps the Lord has something similar in mind for you!

How does this book equip readers to serve the church and fulfill the Great Commission?

If cultivating a rich, biblically attuned vision of reality is indispensable to living with and not against the natural grain of reality as revealed in Christ (and helping others do the same), then metaphysics can help serve the church and fulfill the Great Commission. Lord willing, “What is Reality?” will serve as a beneficial resource to aid and equip you for your journey on the Way.