A question for naturalists

This is from an i'm-skeptical response

This is evidence of your own misunderstanding of what it means to be (at least relatively) free of superstition and woo. It's not the cold, dark bleakness of "mindless electrical impulses" that you make it out to be. I have thoughts and emotions, just like everyone else. Your failure to understand it, your deluded perception, does not change the reality. (I might add here that we all have deluded perceptions - reality is not what it appears.) You've convinced yourself (as have most theists) that "mindless electrical impulses" can't possibly result in cognition. As I said, there is "matter in motion" behind it, but it's anything but mindless. It is just how mental function works. Sorry to disappoint you, the materialist isn't angry and jealous because he doesn't share your happy delusions about mind. But he may well wish that you'd wake up, take a look at the evidence, and stop being so smug about your beliefs. 

I would like to ask I-S whether, in saying that mental explanations are true, he is saying that they are basic-level explanations. Richard Carrier, in his lengthy critique of my book, agrees with me that purposive and intentional basic explanations are unacceptable for naturalists.

Reppert attempts to generalize his arguments to all forms of naturalism only in a very vague and haphazard way when he comes to his defense of "explanatory dualism" as his alternative. For example, he deploys what I earlier described as the Causation Fallacy again when he argues that naturalism's reliance on only two categories of fundamental explanation—necessity and accident—eliminates reason (87), which is teleological (a third category). But this is a non sequitur. Just because our basic explanations are limited to accident and necessity it does not follow that this exhausts all explanations available to us—for not all explanations are basic. Reppert knows very well that naturalism allows teleological causation as a category of explanation (human behavior, for example), and that we explain the emergence of this type of cause as an effect of a complex system of more fundamental nonteleological causes.

Do you think that Carrier has accurately characterized the commitments of naturalism.