Introducing demiurgology

According to the traditional Western viewpoint, religions’ God is “all-powerful, all-knowing and the Creator of the Universe.” (William L. Rowe: Philosophy of Religion. An Introduction p. 6) But the world creation can be discussed as a subject of natural sciences (or, at least, as a field independent from religions) as well. So it seems to be acceptable to introduce “demiurgology” to make a distinction between religious and non-religious approach. Notice that demiurge means originally an artisan-like entity who isn’t a god, but he is participating in the fashioning and maintaining of the Universe.
Obviously, demiurgology ask not exactly the same questions as religions. To give an example, Christian theology distinguishes three kinds of arguments for the existence of God: The cosmological, the design and the ontological arguments (Rowe, ibid. p. 19). The first one concludes from the existence of the universe the existence of a Creator; the design argument is based on the presupposition that the order of the world was created by Him. Both of them are applicable to the field of demiurgology–but the case of the ontological argument is different, since it states that we can conclude the existence of a creator by a deductive logic. But the natural sciences’ integral part is induction and the feedback to reality by experiments.
To give another example, the design argument presupposes the validity of the cosmological argument. After all, it is held by theology that the world was created by God, who is responsible for its order and structure, too. In other words: the existence of a created world is a precondition of the existence of order and structure. In the case of demiurgology, it is imaginable that our world is constructed by a superior cosmologist. But it doesn’t make inevitable his/her ability to create the laws/structure of the constructed world. Using a metaphor to demonstrate that sometimes the creation and the design can be independent: A sculptor makes the sculpture, but not the marble.
Or, we can mention as another example again, that according to Kant, one who isn’t perfect is unable to recognize whether our world is perfect (John Hedley Brooke: Science and Religion, p. 281), but a perfect world is only a subset of the possible worlds which can be created by someone in demiurgology.
Similarly, it isn’t a necessity from our point of view, neither a world creator’s all-powerfulness nor his/her omniscience: he/she is perhaps incompetent. And what is even more important: While the ontological argument isn’t interpretable in demiurgology, it perhaps offers opportunities to study some problems that are uninterpretable from a theologian’s approach.

Search for miracle in a Matrix Universe

Let’s play with the popular Matrix scenario supposing that we live in a coded, artificial universe. In this case one of the most important questions is: Why we cannot able to observe any sound evidence of this fact?
Unless our mighty coder is either pathetically incompetent or he/she doesn’t want to unmask him- or herself, it is logical to expect some signs that points out that it is a constructed world.
These signs should be clear and apparent. In other words, they should be easily distinguishable from every other component of our world: A “miracle” seems to be appropriate for this purpose. Obviously, it should be really convincing: According to Hume, “no testimony is sufficient to establish a miracle, unless the testimony be of such a kind, that its falsehood would be more miraculous, than the fact, which it endeavors to establish”.
It was impossible to detect a “miracle” in the pre-scientific eras of human history, since it was possible to interpret any phenomenon as a miracle (and to attribute e. g. to a god) and science didn’t exist serving as a reference point. When everything is miracle, then a miracle has no distinctive function at all.
So it is logical from the coder’s point of view to hide such a kind of a “miracle” that can be detectable as a deep irregularity only after the beginning the era of the science. Optimally, it would be a very strange phenomenon remaining unexplained from the early experiments to date.
But according to the history of science, it is difficult (or even impossible) to find such a phenomenon. Neither planetary motions nor lightings are unanswered questions today, and although we have to face with some unsolved problems (e. g. the origin of life), we have better and better attempts to decode them. In accordance with this, every scientific era has different central problems from the theory of electromagnetism to the non-existence of ether. So: where is that mysterious miracle?
Perhaps logically impossible to construct a world both with intelligent beings and such a kind of unanswerable problems: We humans simply work out reasonable solutions for any irregularities (even they aren’t necessarily true).
Another possibility is that from our coder creator’s point of view, there is not a substantial difference between the science of the early 17th and the 21th century. He/she wasn’t able (or willing) to specify exactly the level of scientific knowledge needed to discover his/her signs. It would be a good piece of news for us, since it suggests that the future development of science will be enormous, and in comparison to the reachable level in future, there is no an essential difference between Galileo’s scientific knowledge and the string theory.
So it is possible that we still didn’t find that message-anomaly.
Or: we already found it, but we still didn’t recognize it as a quintessential “miracle”. My favorite candidate is the dark energy and I am really curious whether it will be an unsolved problem a million years from now.