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'Intelligent Design Creationism and Its Critics': Supernatural Selection
The New York Times ^ | 14 April 2002 | JIM HOLT

Posted on 04/14/2002 12:31:25 AM PDT by sourcery

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April 14, 2002

'Intelligent Design Creationism and Its Critics': Supernatural Selection

By JIM HOLT

INTELLIGENT DESIGN CREATIONISM AND ITS CRITICS
Philosophical, Theological, and Scientific Perspectives.

Edited by Robert T. Pennock.
Illustrated. 805 pp. Cambridge, Mass.: A Bradford Book/The MIT Press. Cloth, $110. Paper, $45.



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In the last decade or so, creationism has grown sophisticated. Oh, the old-fashioned creationists are still around, especially in the Bible Belt. They're the ones who believe that the earth is only a few thousand years old, that God created it and all its inhabitants in six days and that fossils are a product of Noah's flood. In the early 1990's, however, a new breed of creationists appeared. These ''neo-creos,'' as they have been called, are no Dogpatch hayseeds. They have Ph.D.'s and occupy positions at some of the better universities. The case they make against Darwinism does not rest on the authority of Scripture; rather, it proceeds from premises that are scientific and philosophical, invoking esoteric ideas in molecular biology, information theory and the logic of hypothesis testing.

When the neo-creos go public -- as they did recently in a hearing before the Ohio Board of Education, which they were petitioning for equal time in the classroom with Darwinism -- they do not stake any obviously foolish claims. They concede that the earth is billions of years old, and that some evolution may have taken place once the basic biochemical structures were brought into being. What they deny is that the standard Darwinian theory, or any other ''naturalistic'' theory that confines itself to mindless, mechanical causes operating gradually over time, suffices to explain the whole of life. The biological world, they contend, is rife with evidence of intelligent design -- evidence that points with near certainty to the intervention of an Intelligent Designer.

''Intelligent Design Creationism and Its Critics'' is a great fat collection of essays, some three dozen in all, that examine this thesis from every imaginable angle. Its editor, the philosopher Robert T. Pennock, has himself written a book opposing the neo-creos (''Tower of Babel,'' 1999), and he admits that his selection here is stacked against them by about two to one. Yet most of the major proponents of intelligent design are represented: Phillip E. Johnson, a law professor at the University of California, Berkeley, and the father of the movement; the biochemist Michael J. Behe; the mathematician William A. Dembski; and the philosopher of logic Alvin Plantinga. They are given the chance not only to present their reasoning but also to defend it against their more prominent Darwinian critics, including the biologists Stephen Jay Gould and Richard Dawkins and the philosophers of science Philip Kitcher and Michael Ruse. The debate ranges freely over genetics, theology, the history of science and the theory of knowledge. The rhetoric is spirited, if sometimes barely civil, and the to-and-fro of ideas can be impressive.

Before we get to the scientific arguments of the neo-creos, a word should be said about their motivation. Just what do they have against Darwinism? Unlike the old-fashioned creationists, they are not especially worried about evolution conflicting with a literal reading of Genesis. Then why can't they join with the mainstream religions, which have made their peace with Darwinism? In 1996, for example, Pope John Paul II said that the theory of evolution had been ''proved true'' and asserted its consistency with Roman Catholic doctrine. Stephen Jay Gould, though agnostic himself, salutes the wisdom of this papal pronouncement, arguing that science and religion are ''nonoverlapping magisteria.'' But the neo-creos aren't buying this. They think that belief in Darwinism and belief in God are fundamentally incompatible. Here, ironically, they are in agreement with their more radical Darwinian opponents. Both extremes concur that evolution is, in the words of Phillip Johnson, ''a purposeless and undirected process that produced mankind accidentally'' and, as such, must be at odds with the idea of a purposeful Creator.

The neo-creos are right to think that evolution is not religiously neutral. If nothing else, it undercuts what has traditionally been the most powerful argument for God's existence, the ''argument from design.'' No longer is the God hypothesis required to explain the intricate complexity of the living world. Christian intellectuals who accept Darwinism insist that evolution still leaves ample scope for a Creator-God, one who got the universe rolling in just the right way so that, by sheer chemistry and physics, beings like us would inevitably appear without further supernatural meddling. Ernan McMullin, a philosopher of science at Notre Dame who also happens to be a Catholic priest, argues that the resources of God's original creation ''were sufficient for the generation of the successive orders of complexity that make up our world.'' (Another contributor wonders whether the creationist idea of divine action hasn't been ''unduly affected by the 'special effects' industry.'') But this deistic notion of God holds little appeal for the neo-creos. They remain vexed that, as Richard Dawkins pointedly observes, ''Darwin made it possible to be an intellectually fulfilled atheist.''

To regain the advantage for religion, the neo-creos have devised a two-part strategy. First, they try to establish their intelligent-design theory as the only alternative to Darwinism for explaining life. (The content of intelligent design is deliberately left vague: it can mean either creation by the designing agent or purposefully ''guided'' evolution.) Then they proceed negatively, deploying various arguments to show that Darwinian mechanisms could not possibly do the trick. The logic of this strategy is impeccable: Either Darwinism or intelligent design. Not Darwinism. Therefore, intelligent design. Armed with that conclusion, they hope to pry scientifically minded people away from a purely secular worldview.

AT the moment, there is no serious scientific rival to Darwinism. Indeed, if the explanation for the origin and complexity of life must be sought in physical mechanisms, then an evolutionary theory of some sort would seem to be inevitable. But why, the neo-creos ask, should other sorts of explanations -- those positing intelligent causes, supernatural interventions -- be ruled out by fiat? To do so betrays a commitment to ''metaphysical naturalism,'' the doctrine that nature is a system of material causes and effects sealed off from outside influences; and that, they say, is a matter of faith, not proof. But the Darwinians have a devastating retort to the charge of metaphysical naturalism: nothing succeeds like success. As Michael Ruse points out, modern science's refusal to cry miracle when faced with explanatory difficulties has yielded ''fantastic dividends.'' Letting divine causes fill in wherever naturalistic ones are hard to find is not only bad theology -- it leaves you worshiping a ''God of the gaps'' -- but it is also a science-stopper.

Besides, the evidence for Darwinism looks awfully strong. Yes, there are internal disagreements over the mechanisms and tempo of evolution. But the core thesis that all living things have a common ancestry, long supported by the pattern of structural similarities among them and by the fossil record, has received stunning new confirmation from molecular genetics. Johnson does his lawyerly best to cast doubt on the evidence for common ancestry. However, the more tough-minded of the neo-creos are willing to accept the historical claim that organisms evolved from one another. They even acknowledge a role for the standard Darwinian mechanism (natural selection operating on random variation) in the process. To make good on the second part of their strategy, the Not Darwinism part, they instead try to show that for deeper reasons Darwinism is bound to fall short of telling the whole story. They have three main arguments, all of which seem clever at first blush.

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TOPICS: Philosophy
KEYWORDS: creationism; crevolist; evolution
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To: VadeRetro
but one militant athiest told me he could prove there was no God.

The militant folks on both sides tend to be almost comically unable to make a good case, don't they? I've had people try to prove both God and No God to me, and they never made much sense, usually getting into a really nasty tangle of logic that they strangle themselves with.

141 posted on 04/15/2002 2:10:58 AM PDT by Quila
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To: jennyp
Perhaps, but that's not Plantinga's argument.

And my argument is that the fundamental refutation of Platinga is this: just how reliable (or unreliable), in quantifiable terms, should the human mind be, given either evolution or creation as the preferred theory? Without such a quantifiable, testable prediction, no statement concerning any difference between the "predicted" and actual reliability/fitness of human reasoning has any scientific basis, and so cannot provide any scientific justification for preferring one theory over the other. I have not seen this refutation clearly stated elsewhere, and it seems to me to strike most fundamentally at the core of the issue.

142 posted on 04/15/2002 2:16:11 AM PDT by sourcery
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To: Titus Fikus
There will always be 'that which we do not know' and a need to formulate a reasonable way to deal with it.

How about simply admitting that you are not perfect and there are unknown things that you do not know? Is the alternative of acting like a primitive tribesman, creating an angry god of the sky to explain those bright flashes and loud sound, any less absurd?

143 posted on 04/15/2002 2:16:31 AM PDT by Quila
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To: AndrewC
Reality by committee, I don't think so.

Reality by fiat is even less attractive.

144 posted on 04/15/2002 2:23:03 AM PDT by Junior
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To: PatrickHenry
If you are open to the existence of X (with utterly no evidence for X) then why not UFOs, ghosts, etc.?"

But that doesn't make much logical sense. Lack of proof to the positive doesn't constitute proof to the negative. Even as an atheist I have to admit our knowledge is not unlimited, and therefore we can't reach such conclusions of non-existance. That would be getting just as high-and-mighty as the theists who claim to have The Answers.

145 posted on 04/15/2002 2:24:13 AM PDT by Quila
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To: tortoise
That is actually what the argument is about. What distinguishes "God did it" from the myriad of other apparently stupid reasons? If we could answer this, life would be easy.

One of these days, I'll be able to write this clearly.

146 posted on 04/15/2002 2:26:38 AM PDT by Quila
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To: VadeRetro
I thought that an atheist "knew" that there was no God, whereas an agnostic just couldn't tell and didn't see how everybody else was acting so cocksure.

I've seen the two camps divided into "strong atheist" (there is no god) and "weak atheist" (I personally have no supernatural beliefs). It's stupid, and I hate being classified as being in any "weak" category.

147 posted on 04/15/2002 2:30:31 AM PDT by Quila
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To: F16Fighter
Far from being a scientific theory of recent origin, evolution was an established religious belief at the heart of occultism and mysticism thousands of years before the Greeks gave in "scientific"...

ROTFL! This is seriously funny! Who is this guy?

148 posted on 04/15/2002 2:34:18 AM PDT by Quila
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To: VadeRetro
Kent Hovind's doctoral thesis submitted to a correspondence diploma mill,

Yeah, I read about that. But it's an accredited school! Yep, by an accreditation mill. Cute. (BTW I worked at a real university when they were getting accredited by real accreditors, it's no walk in the park.)

A thesis a work in progress? At that level of writing? At the time I didn't know much about higher education, so I found the opinion of some real Ph.D.s. It's basically along the lines of "This isn't a doctoral thesis, it's an undergrad paper deserving of a C at best."

149 posted on 04/15/2002 2:40:50 AM PDT by Quila
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To: sourcery
Perhaps you're just agnostic concerning whether or not you're an atheist? :-)

[rim shot]

150 posted on 04/15/2002 3:05:50 AM PDT by Quila
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To: Junior
Reality by fiat is even less attractive.

Ouch! Everybody seems to be writing far better than I am today. Time for another coffee.

151 posted on 04/15/2002 3:08:01 AM PDT by Quila
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To: Longshadow
[|]CLOAKED[|] Lurking, leering ...
152 posted on 04/15/2002 4:35:09 AM PDT by PatrickHenry
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To: Gladwin
"Anyway, evolution is not considered a ladder of life anymore, with man at the top of the ladder...The two driving principles of evolution are random mutation and natural selection based on those random mutations."

"Anymore"?? Really?? Why are museums and school science books still irresponsibly illustrating and displaying the "ascent of man" as though it were an actual scientific gospel truth instead of a wildly unproven absurdly?

Anyway, two points to be made - I may have to reconsider the "man at the top of the ladder" evolutionary premise based on the apparant Cro-magnon/Neanderthalian pseudo-homosapien behavior of certain "missing links" living in the Middle East region of planet Earth...

Secondly, with regard to "random mutation", there still has never been proven any actual missing link or characteristic beyond changing within a species other than color or slight alterations in appendages or eyes for example. Or perhaps you have sources that prove otherwise?

153 posted on 04/15/2002 4:37:14 AM PDT by F16Fighter
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To: Quila
"Who is this guy"?

Dave Hunt is an internationally known author and lecturer who's written more than 20 books (as of 1996).

LOL -- and you are...??

154 posted on 04/15/2002 4:45:59 AM PDT by F16Fighter
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To: Quila
Okay, fine, let's say evolution is found completely false and falls apart as a scientific theory. Then these 'neo creos' they'll think they've won, and believe ID is the only scientifically acceptable answer.

For sure, a false dichotomy, but you can understand them thinking, "First, we have to destroy what's there."

"The Un-Discovery Institute" would be a better term.

155 posted on 04/15/2002 4:58:41 AM PDT by VadeRetro
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To: F16Fighter
Here's a posit for you -- If one is to buy the evolutionary model that man has ascented from amoeba to his present form, shouldn't that ascent should logically and mathematically follow the course into eventual godhood?

You could as easily posit that man might be headed back to ape-hood if not amoeba-hood if the selection pressures take him that way. Even if man continues to develop intelligence and the fruits of intelligence, how does "godhood" result?

In this vein, Evolution can be considered both a science AND a religion.

No, it's just you, thinking religiously.

156 posted on 04/15/2002 5:05:58 AM PDT by VadeRetro
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To: F16Fighter
LOL -- and you are...??

Apparently someone whose voluntary medications (a.k.a. recreational pharmaceuticals) are not as good as this guy's.

157 posted on 04/15/2002 5:10:40 AM PDT by Quila
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To: Quila
Don't tell me that after all these years I'm not really an atheist, but an agnostic.

Could be. At any rate, I've never considered myself a "weak atheist." (OK, I could use some time in the weight room.)

158 posted on 04/15/2002 5:11:02 AM PDT by VadeRetro
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To: VadeRetro
"You could as easily posit that man might be headed back to ape-hood if not ameoba-hood if the selection pressures take him that way."

"Ameoba-hood"?? "Get the microscope out Honey, and say hi to the your crazy Aunt and Uncle (who are now in the midst of a cell division).

159 posted on 04/15/2002 5:21:53 AM PDT by F16Fighter
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To: Quila
With all due respect to your credentials (hello?) as an accomplished writer and researcher of scientific, religious, and occultist theory, I think I'll back the horse that can actually prove his point.
160 posted on 04/15/2002 5:30:21 AM PDT by F16Fighter
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