Meaning is not epiphenomenal to anything. It is not just some superfluity added to physical causation, or riding it, like scum on the surface of a river. By the same token, physical causation is not some raw medium suitable for the occasional, adventitious carriage of information, but dumb in itself. All being is somehow cooked – i.e., formed. And formation is always an outcome of some act, that is ordered toward, and so intends, some end. The formation of every actuality is thus teleological, an intelligence and the product of some intelligence – even if only the intelligence inherent in even simple things like electrons. In no other way could things be the least bit intelligible. You can’t grasp the intelligence of a thing, can’t coherently tie it to other things, if it is not truly intelligent in the first place.
When a complex orderly phenomenon such as consciousness arises in matter, it is these days often ascribed to a mysterious emergence of properties implicit in those of its material substrates. But really it goes the other way. Consciousness – ordered form in general – does not emerge from the material substrate of our world. It rather immerges thereto, from elsewhere. Novelty of all sorts is added to history from without.
Satan tempts us with true goods. In proper measure and fit proportion, in meet circumstance and due season, they would be really good for us.
Sinful acts are expressions of desires that are disordered either with respect to ends or to means, that if properly ordered would serve the Good, and would leave us satisfied in a way that sin cannot, even as they nourished the fullest flourish of our being that our circumstances permit.
For example, God provided us with desires for food and sex. These are true goods, even in the event that they are good adaptations to a fallen world, which we would never have felt were wanting but for the sin of Adam. But when they are perverted from their proper ends or unduly emphasized – whether too much or too little – then they frustrate our proper orientation even to this fallen world, and reduce the beauty it might otherwise produce.
So our desire for sins is due to the fact that they produce results for us that we are engineered to seek. Sex and food are natural and proper to men, and both lust and gluttony produce some of what we are organically designed to need of them. That’s why we engage in them. But perverted acts can’t quite provide to us all the goods that properly ordered acts would, or that we are therefore engineered to feel is sufficient. This is one of the reasons that sinful desires are insatiable. As a restless night of fitful sleep leaves us desperate for true rest, so perverted sex or a poor diet leave us weak, vaguely uncomfortable and desiring more.