In reality, dark matter is simply an epistemological placeholder; it is where the theory -- not the matter -- "goes dark," so to speak. Which is the case with all scientific theories, especially when they touch upon origins. In short, it is easy to conflate where reality begins and where one's theory ends. It's like refusing to leave the theater, because you want to find out what happens after the movie is over.
For it is written: Every beginning is an image of the Beginning; every end is an image of the End (Dávila), and these two -- Beginning and End -- are outside time. Thus, We call “origins” the limits of our science. If you only remember these, you will be less prone to confusing your model with what it is modeling.
One could as readily refer to consciousness as dark matter, on the presumption that we aren't yet able to reduce it to a material explanation, but eventually will be. Materialism is the god of secular gaps; but it reifies the gaps, since only wholeness can account for their transcendent unity.
(Incidentally, apropos of nothing -- or possibly everything -- it occurs to me that consciousness isn't so much dark matter as bright immateriality; and that if something appears dark to us, it is only in light of -- or relative to -- consciousness.)
In this regard, all forms of materialism, scientism, naturalism, etc., are merely postdated checks drawn against future (omniscient) explanations. It's a bit like a Ponzi scheme, in that the presumptive wealth is enabled by new investors, as the illusion of materialism is sustained by freshly indoctrinated graduates.
Have you ever tried to fill your swimming pool by pouring buckets of water from the shallow end to the deep end? Or maybe you didn't attend college.
At any rate, another missing reality is the organism. Yes, you can explain it in reductionistic terms, just as you can, as a commenter put it the other day, reduce Hamlet to a box of Scrabble letters. In which case, to be or not to be is simply a matter of correct spelling: being is just the ultimate spelling bee.
What am I buzzing on about? About chapter 6 of No God, No Science, called The Mystery of the Missing Organism. Yes, all of the above is the same old nous for senior Raccoons, but it's always nice to have some scholarly hollering and academic backup for my more visionary and prophetic stylings.
As Hanby explains, the unity of the organism "transcends and, thus, ontologically precedes the coordinated interaction of its parts as the principle and subject of their interaction, though the full manifestation of this unity in this coordinated interaction awaits the organism's historical development and maturation."
This passage highlights an important orthoparadox that makes sense of the whole human journey, indeed, of the human station: that man is always on the way to his own antecedent unity. Note that this is the inverse of what was said above about writing rubber checks against imaginary future wealth, because the wealth in this account is real.
For in this case, we are drawing against a kind of atemporal treasure -- an inheritance, as it were -- that is deployed in time; yes, an eternal Trust fund, which of course brings to mind the investment advice of Jesus:
Do not lay up for yourselves treasures on earth, where moth and rust consume and where thieves break in and steal, but lay up for yourselves treasures in heaven, where neither moth nor rust consumes and where thieves do not break in and steal. For where your treasure is, there will your heart be also.
"A transcendent order of being, form, and finality," writes Hanby, is intrinsic to the "identification of entities and to the intelligibility of history." He cites Ratzinger, who "regarded the reduction of being to history as perhaps the principal factor responsible for the eclipse of even the idea of truth."
Several aphorisms come to mind: for example, that Truth is in history, but history is not truth. For if historicism is the case -- if history is truth -- then no one could know it, because we must await the end of history to reveal it. Besides, if social and cultural phenomena are determined by history, then this must include the idea that social and cultural phenomena are determined by history, so the theory falls by its own hand.
But Real history exceeds what merely happened. Ho! History transcends mere history, in the same sense that the meaning of Hamlet transcends the letters used to compose it.
Are you -- your organism -- merely an epiphenomenal placeholder for an evolutionary process that will some day exhaustively explain you and eradicate all mystery? Are you the frozen sum of a litany of accidents? A soft robot animated by selfish genes?
Can't be. For if the Word isn't in the beginning, nothing can be written.
Nor can anything more be written until Thursday, since it's a busy week, at which point we will dig a little more deeply into this line of thought.