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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: Doctor Stochastic
Oooh -- Aufill writing a book about THE Dave Hunt, which is one and the same referred to here on this thread? Yep. Well that must prove Dave Hunt is somebody...

Interesting take on Hunt by Aufill, who certainly has his dander up about Hunt's inferences that Catholics surrender "devotions, novenas, feasts", and I suppose the incense, candles, and Marial and saint worship as well and does in fact tie in all the evidence.

But Hunt does know how to make a point, while refusing to play patty-cake with anyone.

181 posted on 04/15/2002 10:18:36 AM PDT by F16Fighter
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To: xzins
Intelligent design is not creationism.

Agreed.

ID is a mutation of the Creationism virus. Like all organisms use mutation for survival, the Creationism virus needed to mutate to survive in the face of the Science anti-virus.

The ID virus is essentially the Creationism virus with some cloaking material to make it look like Science to the untrained eye or weak mind.

The ID virus cloaking material is not yet sophisticated enough to fool the Science anti-virus; however, minor mutations such as yours (ID does not mandate God) are valiant (but usless) attempts at gaining that sophistication.

182 posted on 04/15/2002 10:20:17 AM PDT by Jeff Gordon
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To: Doctor Stochastic
Apologies for a sloppily worded post -- tough to take care of business and play at the same time ;-)
183 posted on 04/15/2002 10:21:10 AM PDT by F16Fighter
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To: Jeff Gordon
I can see you have religion on your mind and that is your primary target. Simply read the original ID literature. It had/has nothing to do with God.

It says nothing about a God. It says that there is not enough time allowed for the complexity seen and uses a math model to demonstrate that. That then causes the "intelligence" hypothesis; that the origin of life on earth was guided/seeded by an "intelligence."

I'm writing this for open-minded others/lurkers who can recognize that that proposition does not equal "God." It can equal another race from another galactic region. It can mean we don't have all the answers about the universe yet and about what is the meaning and extent of intelligence.

Neither of those is Thor throwing a hammer or Jehovah parting a sea.

Let me ask you. Do you think extra-terrestrial higher intelligence is possible?

184 posted on 04/15/2002 10:39:05 AM PDT by xzins
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To: PatrickHenry
Is that a platypus in your pocket, or are you happy to see me?

Neither.

185 posted on 04/15/2002 10:55:55 AM PDT by Gumlegs
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To: The_Reader_David
if an ecological niche were occupied by 'immortal unless slain' creatures,

Some sponges fall into this category, and evolutionary theory covers them, too.

186 posted on 04/15/2002 11:05:26 AM PDT by Junior
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To: xzins
The proposition, quite simply, is that the ID math model says there's too much complexity on earth for the allowable time in which all this complexity is supposed to have arisen.

Regarding the 'math model': I am reminded of the infamous proof that bumblebees can't fly. But if more time really is needed, there's always the pan-spermia theory.

187 posted on 04/15/2002 11:19:27 AM PDT by sourcery
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To: sourcery
: I am reminded of the infamous proof that bumblebees can't fly.

And I am reminded that the modern aerospace industry uses mathematical computer modeling to design and TEST FLY their current futuristic designs. Seldom do they build a proto-type before it's been 'FLOWN' benefit of the computer age.

The ID modeling was via that computer-age system.

You would do better to castigate it via some of the enviro-wacko, warm Earth modeling that takes place also using math modeling. The issues always become the assumptions that you put into the computer. Garbage in equals garbage out.

Why do I point out a better method for you to argue against my position? Because my intent is honesty and not some preconceived position.

The correct method is to propose an alternate math model with different but valid assumptions while recognizing the strengths and weaknesses of the prior model.

No one has done that. They're so damn busy being "against religion" that no one is bothering to be diligently honest.

188 posted on 04/15/2002 11:44:43 AM PDT by xzins
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To: PatrickHenry
[|]CLOAKED[|] Lurking, leering ...

[|]Camoflaged[|] & envious

189 posted on 04/15/2002 11:48:22 AM PDT by longshadow
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To: xzins
It says that there is not enough time allowed for the complexity seen and uses a math model to demonstrate that.

As has been pointed out repeatedly, the math model is obviously wrong in several respects because it makes assumptions that don't map to reality. A big part of the reason we have discussions about it at all is that while the flaws are "obvious" to people with expertise in the relevant fields, they are not "obvious" to lay people or individuals with only pedestrian familiarity with the subjects. People like Dembski really grate against my nerves by their apparently intentional misuse of fields such as information theory in which I have deep expertise.

190 posted on 04/15/2002 12:00:53 PM PDT by tortoise
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To: xzins
Ptolemy's astronomy provided a better model than Copernicus's. Don't we have to get to Newton before the heliocentric model is shown to better? It seems to me that we ought to wait on the evidence before launching into wild speculations about the universe. Maybe a hundcrd years or so.
191 posted on 04/15/2002 12:06:10 PM PDT by RobbyS
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To: xzins

I can see you have religion on your mind and that is your primary target. Simply read the original ID literature. It had/has nothing to do with God.

It says nothing about a God. It says that there is not enough time allowed for the complexity seen and uses a math model to demonstrate that. That then causes the "intelligence" hypothesis; that the origin of life on earth was guided/seeded by an "intelligence."

I'm writing this for open-minded others/lurkers who can recognize that that proposition does not equal "God." It can equal another race from another galactic region. It can mean we don't have all the answers about the universe yet and about what is the meaning and extent of intelligence.

But that's just not true! It's all about preserving some overarching Father Figure whom society can obey, in order to supply a secure, objective morality which the ID'ers believe the real world cannot supply.

Or as they themselves originally put it:

Life After Materialism

For more than a century, science attempted to explain all human behaviour as the subrational product of unbending chemical, genetic, or environmental forces. The spiritual side of human nature was ignored, if not denied outright.

This rigid scientific materialism infected all other areas of human knowledge, laying the foundations for much of modern psychology, sociology, economics, and political science. Yet today new developments in biology, physics, and artificial intelligence are raising serious doubts about scientific materialism and re-opening the case for the supernatural.

What do these exciting developments mean for the social sciences that were built upon the foundation of materialism? This project brings together leading scholars from the natural sciences and those from the humanities and social sciences in order to explore what the demise of materialism means for reviving the various disciplines.
 

How to join Discovery Institute


-- CRSC website, circa 1998

The IDers' boilerplate disclaimers notwithstanding, I doubt very much that they would be happy if mankind started believing that ancient genetic-engineering aliens created us. Would we worship them? Would we take their word for what moral code we should follow? Would we take Phillip Johnson at his word if he were to write that the aliens happened to be Christians themselves and they want us to derive our morality from the Bible?

Clearly not. The IDers' words betray them.

192 posted on 04/15/2002 12:06:29 PM PDT by jennyp
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To: jennyp
IDers were more straightforward about their actual agenda when they first started out. Here's another FAQ page from the CRSC website, ca. 1998:

#1. What is Materialism?

For these purposes, it has little to do with greed. Or wanting to buy too much at the mall to boost your self-esteem.

Materialism is the modern day philosophy that holds that matter is all there is. It's the philosophy that says "If you can't touch it, smell it, taste it or explain it through the hard sciences, it doesn't exist." Men are merely complex machines and not spiritual beings.

And it's approved by most intellectuals around the world.

One other thing: we're out to topple it.


193 posted on 04/15/2002 12:11:07 PM PDT by jennyp
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To: jennyp
More from the original CRSC FAQ pages:

#4. Materialism, Naturalism, Darwinism, all these isms, what do they have to do with me and my life?

Materialism is a powerful philosophy of life today because it sets the boundaries for what is right and wrong in society. It explains the ''rules'' that govern our civilization. It goes to the very intellectual roots of society, the very foundation that our social and cultural institutions are built upon.

Indeed, if materialism is right -- as most intellectuals propose -- then ''God'' is merely a figment of our imagination. Therefore, God didn't create man; man created God. Doestoyevsky once said that ''if God is dead then all things are lawful. '' Might makes right. The State is the ultimate enforcer of rules.

Do you begin to see why we view IDers with so much contempt when they claim to be purely scientific dissidents?

194 posted on 04/15/2002 12:14:44 PM PDT by jennyp
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To: sourcery
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.

That which cannot be proven or disproven, even in theory, must be excluded from any discussion of objective reality, or else the floodgates of meaningless mush are opened. It is impossible to prove or disprove that an silent, transparent, impalbable gerbil is sitting on your shoulder, and any time you waste cogitating upon the issue is taken away from issues upon which you might actually form some meaningful conclusions.

195 posted on 04/15/2002 12:21:57 PM PDT by steve-b
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To: jennyp
jennyp ... jennyp ... jennyp! You're talking to yourself. We're interested, too. Really.
196 posted on 04/15/2002 12:22:33 PM PDT by Gumlegs
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To: Chico
*And there are still people who don't want to be descended from apes/monkeys/protozoans.* I take it then you do "want" to be?

I am mature enough to recognize that my "wants" do not necessarily coincide with reality. For example, I want the Arabs to all wake up one morning and decide that this terrorism stuff really sucks. However, I'm not holding my breath waiting for that to happen.

197 posted on 04/15/2002 12:33:29 PM PDT by steve-b
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To: Gumlegs
Hey, don't disturb her. This gonna get interestin' ;)
198 posted on 04/15/2002 12:35:12 PM PDT by BMCDA
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To: jennyp
IBehe says that the evidence points to intelligent design for the cell. He asserts, "The conclusion of intelligent design flows naturally from the data itself-not from sacred books or sectarian belief." (193) To his credit, this is where he stops. I believe that you cannot go from the order in the cell to the Russian Orthodox practice of triple baptism. In some ways, this is a bit disappointing since if you grant that there is an intelligent designer, the then who or what is he/she/it? For what purpose were cells, and therefore 'we" were created? We cannot solve these problems from the data, but this is the Pandora's box that he has opened when he broke the seal on Darwin's black box.

Behe's work didn't even try to answer who/what the designer was and there is great care to explain that that is a different discussion.

Now, I know an evolutionist that goes to a methodist church. Does that mean evolutionary theory endorses methodism? Of course not.

One's personal life might contain any number of associations that are not part of their professional life.

199 posted on 04/15/2002 12:54:00 PM PDT by xzins
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To: jennyp
jennyp ... jennyp ... jennyp! You're talking to yourself. We're interested, too. Really.

Don't bother me. I'm yelling back at the screen!

200 posted on 04/15/2002 1:51:37 PM PDT by jennyp
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