on intelligent design: first thoughts

The movie Expelled, released last week and featuring Ben Stein, is garnering a lot of attention for the intelligent design (ID) movement. At the core of ID seems to be the hypothesis known as irreducible complexity. Michael Behe -- professor of biochemistry at Lehigh University and a leading intelligent design advocate -- says that biological features such as the blood clotting cascade, the light sensitivity of photoreceptors in the eye, and the bacterial flagellum are examples of complex systems containing individual parts that could not function in isolation of each other.

Behe argues that the existence of irreducibly complex systems is evidence of fine-tuning by an outside agent, an "intelligent designer," who apparently is dissatisfied with the monotony of earth's life forms, and feels compelled to make inexplicable tweaks in obscure places. This designer might be a supernatural being, or it might be a space alien; the intelligent design hypothesis makes no claims about the nature of the designer.

Is intelligent design good science? Is it good theology? Based on my understanding to this point, I would have to answer no on both counts.

By setting up their hypothesis as a competitor to darwinian evolution, Behe and other ID advocates are trying to blur the line that marks the boundaries of scientific knowledge. Science is the study of the workings of the physical world. Science gives us explanations of natural phenomena. There are many areas of knowledge that are outside the scope of science: ethics, art, philosophy, and, of course, theology, to name a few. There's simply no way to squeeze God into the box of scientific inquiry.

What happens if we try to reduce the creator of the universe to a scientific hypothesis? We end up with the "god of the gaps." God is only useful when we need to explain something that we don't fully understand at the moment.

This is bad science because it can discourage further research. If we believe that increased human knowledge would decrease the power of God, we may turn a blind eye to the research into the evolution of the eye. It's bad science also because it accepts a non-conclusion as a conclusion. Merely because something is not understood scientifically does not automatically place it in the realm of external intelligent agents. There is a wide gulf between "We haven't found a natural explanation," and "We can't find a natural explanation." There is also a wide gulf between "We haven't found a natural explanation," and "An unknown intelligent being has been tinkering with life forms again." (And that's not even considering the fact that many of the "irreducibly complex systems" have been explained through natural processes, specifically through the process of exaptation. That's an issue for a separate post, which probably needs to be written by someone more able than I.)

ID is bad theology, too, as the implication of a god in the gaps theology is that God can only be seen in those things that can't be explained otherwise. So the birth of a baby, for example, could not be considered a miracle, because we understand the physical processes by which offspring are produced. But bacterial rotors... those are truly divine in origin! If intelligent design proponents took their own claims at face value, they would be followers of one strange cult.

They certainly wouldn't be followers of one Jesus of Nazareth, who said to a doubting Thomas, "You believe because you have seen my wounds," but did not add, "Blessed are those who understand the irreducible complexity of the blood clotting cascade." (Hey, that gives me an idea for my next Bible translations update...)

Anyway, thus far I've not been impressed with the intelligent design movement. Its major proponents seem to be trying to blend science with religion in a novel way, but the result is that they are making a mess of both.

both sides do it

In response to recent post a look at uncommon descent, commenter gleaner63 said:

A few months ago an interesting exchange took place on the Neil Cavuto Show (Fox News). The debate was between a Global Warming advocate and a skeptic. The advocate, a member of Greenpeace said (paraphrased); "...look, you *are not* a climatologist so no one should take what you say seriously...". Cavuto stepped in and asked the Greenpeace rep what his feild of study was; "...oh...by training I am an economist...".

Aside: What I find puzzling about this is why Fox News presented a debate about climate science without inviting a climatologist. But I guess there's more than one way be "fair and balanced".

gleaner63 continues:

The point is both sides engage in this. When Dawkins or Sagan or Asimov condemn Christianity, a lot of non-believers take their opinions as gospel, although none of the aforementioned have any credentials in theology or anything closely related.

I don't like the phrase "both sides," with its implication that there can be only two possible positions to take. Still, gleaner63 raises an important point about atheists and theology.

I've written repeatedly about Dawkins' failure to grasp even the basics of Christian theology. It's not just a matter of having no credentials -- I'm no theologian myself -- but of willfully ignoring the contributions of those who do know somthing about the subject.

When Richard Dawkins speaks about religion while dismissing the insights of theologians, and when William Dembski speaks about evolution while dismissing the research of biologists, they are being willfully ignorant. And when Fox News presents climate change as merely a debate between environmentalists and skeptics, it's being willfully ignorant.

Sadly, willful ignorance is currently in fashion in the United States. We see it in politics, where most people get their information second hand, from sources that pre-spin it into sound bites. We see it in television news, where the sound bites are welcomed because the half hour news format does not allow time for in depth analysis of any topic.

Laypeople can become knowledgeable about almost any subject, but it takes some effort. You won't learn annything by watching Fox News or reading a popular book by a pontificating expert-in-another-field. Go directly to the people who know the most about the subject, and you'll get the best information.

a look at uncommon descent

I don't often blog about creation and evolution, though several bloggers that I read do. Henry Neufeld writes frequently on the subject. Michael Westmoreland-White is currently in the middle of a comprehensive series on the topic.

These bloggers are quick to note that they are not scientists, and though they both appear to be knowledgeable about scientific matters, they focus more on the theological side of the issue.

On the other hand, organizations like the Discovery Institute and the Creation Museum are quick to trot out lists of scientists who oppose evolution.

A closer look, though, reveals that virtually all of these scientists specialize in fields other than biology. (The same pattern holds for climate change skeptics and climatology, but that's another issue for another time.)

Consider this list of contributors to Uncommon Descent, the blog of Dr. William Dembski, Research Professor in Philosophy at Southwestern Baptist Theological Seminary, and fellow of the Discovery Institute's Center for Science and Culture.

• William Dembski: Mathematician and Philosopher
  
• Denyse O'Leary: Author
  
• Barry Arrington: Accountant
  
• Lee Bowman: Entrepreneur
  
• Salvador Cordova: Consultant/Engineer
  
• Crandaddy: "Philosopher-in-training"
  
• DaveScot: Computer Engineer
  
• Gil Dodgen: Software Engineer
  
• Red: Graduate Student in "biophysical sciences"
  
• Scott: Computer Programmer
  

There's not a biologist in the lot, with the possible exception of "Red", the graduate student in "biophysical sciences". Now if I were challenging the foundation of modern biology, I'd recognize that my biggest weakness is that I don't have a degree in biology, and I'd recruit a first-rate biologist to help develop and test an alternative. Dr. Dembski, on the other hand, has gathered a set of computer and engineering professionals, and blended them in almost equal measure with a group of non-scientists. Is it any wonder that leading biologists do not take this group seriously?

Digging a little deeper, we find just exactly why this group opposes evolution in the first place:

Materialistic ideology has subverted the study of biological and cosmological origins so that the actual content of these sciences has become corrupted. The problem, therefore, is not merely that science is being used illegitimately to promote a materialistic worldview, but that this worldview is actively undermining scientific inquiry, leading to incorrect and unsupported conclusions about biological and cosmological origins.

It's not that the science itself is bad. It's merely been corrupted by a "materialistic ideology", which undermines scientific inquiry. In other words, it's the philosophy, not the science, that Dembski is trying to overthrow.

Now it becomes clear. Philosophy is Dembski's specialty. He does not need to recruit an expert in the field.

But, if this is the route Dembski wishes to take, his task becomes much more difficult. His goal must be to find weaknesses not in evolutionary theory, but in the scientific method itself.

I am not a philosopher, but I am skeptical about his chances for success.

when santa met darwin

What do Santa Claus and creationism have in common? The Ship of Fools has the answer.

guess the author

The following is a quote from a well-known Christian thinker of the 20th century. This is probably the best articulation I've seen of the view known as "theistic evolution".

For long centuries God perfected the animal form which was to become the vehicle of humanity and the image of Himself. He gave it hands whose thumb could be applied to each of the fingers, and jaws and teeth and throat capable of articulation, and a brain sufficiently complex to execute all the material motions whereby rational thought is incarnated. The creature may have existed for ages in this state before it became man: it may even have been clever enough to make things which a modern archaeologist would accept as proof of its humanity. But it was only an animal because all its physical and psychical processes were directed to purely material and natural ends. Then, in the fullness of time, God caused to descend upon this organism, both on its psychology and physiology, a new kind of consciousness which could say "I" and "me," which could look upon itself as an object, which knew God, which could make judgments of truth, beauty, and goodness, and which was so far above time that it could perceive time flowing past. This new consciousness ruled and illuminated the whole organism, flooding every part of it with light, and was not, like ours, limited to a selection of the movements going on in one part of the organism, namely the brain. Man was then all consciousness... Wholly commanding himself, he commanded all lower lives with which he came into contact. Even now we meet rare individuals who have a mysterious power of taming beasts. This power the Paradisal man enjoyed in eminence. The old picture of the brutes sporting before Adam and fawning upon him may not be wholly symbolical. Even now more animals than you might expect are ready to adore man if they are given a reasonable opportunity: for man was made to be the priest and even, in one sense, the Christ, of the animals--the mediator through whom they apprehend so much of the Divine splendour as their irrational nature allows.

The same author considers the meaning of the Fall within the theistic evolution paradigm:

I do not doubt that if the Paradisal man could now appear among us, we should regard him as an utter savage, a creature to be exploited or, at best, patronised. Only one or two, and those the holiest among us, would glance a second time at the naked, shaggy-bearded, slow-spoken creature: but they, after a few minutes, would fall at his feet.

We do not know how many of these creatures God made, nor how long they continued in the Paradisal state. But sooner or later they fell. Someone or something whispered that they could become as gods--that they could cease directing their lives to their Creator and taking all their delights as uncovenanted mercies, as "accidents" (in the logical sense) which arose in the course of a life directed not to those delights but to the adoration of God.
...
We have no idea in what particular act, or series of acts, the self-contradictory wish found expression. For all I can see, it might have concerned the literal eating of a fruit, but the question is of no consequence.

This act of self-will on the part of the creature, which constitutes an utter falseness to its true creaturely position, is the only sin that can be conceived as the Fall.

Any guesses as to who wrote those words?