[part 2]

> This sounds like a claim against my definition.

No, I am asking you to substantiate that there is more to it than a definition, because a definition doesn't make reality. Namely, defining that 'existence' covers the application of a label to a set of attributes of another thing does not justify treating it as existing in the sense of being an entity onto itself, which is what this was originally about.

I don't care whether you label that as existence, if I understand that that is what you mean. I care about the fallacious equivocation that you are attempting when you then go on to claim that anything that can be said to exist under that definition also has the properties that would be required under a different definition.

> That "non-physical potential(s) of particular physical things exists" is the conclusion to my 'potential' argument. You have yet to substantiate any objection against it.

There is nothing to substantiate on my part. You have in no way substantiated the "non-physical" part. You have specified no criterion by which we could distinguish whether that potential is physical or not. All sort-of-criteria you have mentioned were very vague for one, and would classify all kinds of things generally considered to be physical by physicists as non-physical.

At best, any distinctions you have tried were artefacts of the language that you use to describe the situation, rather than of the situation itself. You call one thing a "potential", while you call the other thing a "mechanism", and then try to build a distinction on that. But you seem to never check whether you couldn't just as well look at the potential as a mechanism and at the mechanism as a potential. The fact that you can use two different words to describe the same situation does not make for a substantial difference in the facts of the matter.

> Long story short: It is immoral to do what you think is immoral even if it is moral, so you'll be better off doing what you think is moral even if it is immoral.

Wut? Seriously, I have problems taking you seriously on this. How far do you have to twist concepts in your head for that statement to make any sense at all? "It is immoral to do [something] even if it is moral [...]". How is it not blatantly obvious to you that that is just a nonsense statement due to a couldn't-be-more-obvious self-contradiction?

> Does a person not substantiating a claim mean that the claim is not true?

You are again shifting the burden of proof. Seriously, stop it, it's annoying!

Noone claimed that your claim wasn't true. But the mere fact that some claim has not been demonstrated to be false yet is not a good reason to care about the claim, because the vast majority of claims that have not been demonstrated to be true or been demonstrated to be false yet are in fact false, statistically speaking, so caring about every claim that hasn't been demonstrated to be false yet (other than possibly for the purposes of determining the truth of the claim) would have an abysmal success rate.

> Out of curiosity, what would you say is a reason to care about science?

The fact that it is the collection of methodology (using a rather broad definition of science, which is what I think you should care about) that produces demonstrably the by far most reliable predictions of reality that thus allow us to control reality better (because we can use that predictive power to act in a way that results in outcomes closer to our goals, from political decisions to medical interventions or the engineering of technical solutions).

If you care about being able to better achieve your goals (as you probably do, because that's a thing humans almost universally do), you should care about using the most reliable methodology known so far that enables that, up to the point where we possibly find a demonstrably more reliable methodology.