I don't follow...
(As a side note, I wasn't meaning to imply I know all of the connections between the different layers of reality studied by different sciences - just that its implications are in many ways far more profound than Theistic ontological study.)
It's the pursuit of natural laws, deterministic causality and the like that is a carry over from Christian ontology. Sure, the quantum world appears to be nondeterministic in areas, but there's a small problem, we aren't observing nature when left to operate on its own.
While the death of God has us running around frantically trying to justify the meta-Christian ethical system, this event also has us frantically trying to find an explanation of the mechanical cosmos without the involvement of a creator
What is your damn point? "Frantically trying to find explanations...". Yeah, and I frantically run around looking for water when I'm thirsty. You know why? Because it works
. It quenches my thirst.
Try looking for an explanation of some natural phenomena by appealing to 'vital spirits' or something. See how far that gets you. 'Frantically' trying to find explanations indeed... You make it sound as though a commitment to naturalism is desperate, marginal, and defensive.
Why should we not look to find an explanation of the cosmos, as a whole, that does not involve a creator? Nearly every event within the cosmos, that used to depend on explanation in terms of a creator, is being explained better by mechanistic processes. We might look for a 'first cause' in the form of an agent for moral, artistic, emotional, political, or other reasons. But when we're looking for a cause for the purposes of serious ontological study (in this case of the totality of things) we need to approach issues with an eye to what-the-fuck-has-proven-itself-to-work.
Why even suppose that the natural world, or the world of causal events, itself, requires a first cause? Kant believed that causation is something our understanding constructs ('makes up') in order to make sense of the flux of perceptions. It does not exist in the world beyond sense impressions. He believed that the search for God, or a first cause, is simply a by-product of this category of the understanding turning back in on itself and 'desperately' (perhaps you are right after all) applying its logic to the world of sense impressions itself
- when its proper function is to process events within
the world of sense impression (and not that world itself).
A society needs more than just hierarchy, transcendence, and art (file each under 'culture'). It needs technology (esp if we are to get out of our current environmental problems, or reach space). It needs defense. It needs industry - lest it be crushed by some new mega-power (http://en.wikipedia.org/wiki/China#Demographics
). And for these endeavors, a commitment to naturalism is the only contender.
Are you saying stop with this methodology when we reach the universe itself? Why? Certainly not because it doesn't have a good track record (re: questions of ontology). As I said above, I think it has an exemplary track record. For cultural reasons then (related to preserving the 'noble by-products of religion')? I am saddened that culture and science are antagonistic. This cannot remain so. Something needs to be done, lest the defenders of higher culture become increasingly relegated into the 'too hard to deal with with their strange metaphysical views' basket. Some new philosopher kings need to fashion some spirit out of the hodgepodge of 'atheism'.
And also, what is your point about origins? So what if it arose from Christianity. Wherever it arose from, the methodology of naturalism is producing vigorous insights into the cosmos that surpass any other methodology, and, if you are right about its origins, it has even bitten off the hand that originally fed it, for better or for worse.