cytochrome C - molecular evidence of relationship between species.
www.turbulentplanet.com...
)
www.talkreason.org...
Behe's next reply, to Judge Jones's observation that ID uses the same strategy of "contrived dualism" as scientific Creationism did in the 1980's, is equally logically muddled, so much so that it actually makes the Judge's point. I am going to quote it verbatim, since it's short:
The dualism is "contrived" and "illogical" only if one confuses ID with creationism, as the Court does. There are indeed more possible explanations for life than Darwinian evolution and young earth creation, so evidence against one doesn't count as evidence for the other. However, if one simply contrasts intelligent causes with unintelligent causes, as ID does, then those two categories do constitute a mutually exclusive and exhaustive set of possible explanations. Thus evidence against the ability of unintelligent causes to explain a phenomenon does strengthen the case for an intelligent cause.
....
Behe clearly knows that contrived dualism, while useful for lay public consumption, is a losing proposition scientifically, because he later directly contradicts himself:
In the history of science no successful theory has ever demonstrated that all rival theories are impossible, and neither should intelligent design be held to such an unreasonable, inappropriate standard. Rather, a theory succeeds by explaining the data better than competing ideas.
www.earley.org...
This article presents a model of the social evolution of consciousness that describes how human consciousness has changed during the span of human history. By "consciousness" I simply refer to the inner life of the individual, including thoughts, attitudes, emotions, motivations, and spiritual experience. This article deals with the social evolution of consciousness only. The biological evolution of consciousness has taken place over millions of years and will not be discussed here. Biologists tell us that in the last 35,000 years, our biological make-up has changed so little as to be irrelevant to the enormous changes we have seen in our consciousness (Glantz and Pearce, 1989), all of which are the result of the evolution of our social arrangements. This model is part of a more extensive model of social evolution developed by the author (Earley 1997) which also includes the evolution of technology and social structure. This model helps to explain both our many scientific, humanitarian and artistic advances as a species and the moral horrors that have occurred during our history.
Preliminary Remarks
In writing on the topic of naturalism and evolution the problem arises of what to call the contending camps. The difficulty comes from the fact that, although the term "evolutionist" is often used to refer to persons who demand the unrelenting application of physical laws to all phenomena in the universe, many other persons who are opposed to this view are perfectly willing to concede that a limited number of phenomena can be explained by Darwinistic principles. Similarly, although a term like "creationist" brings to mind champions of a young-earth theory, it is often applied to persons who do not defend that thesis but do contend that natural laws have at some points been superseded by a supernatural agency.
Since the focus of this symposium is the sufficiency of natural law, and in order to avoid the confusing terminology discussed above, in this essay I will use the term "believer" for those who believe in the universal application of natural law and the term "skeptic" for those who doubt it. This has the advantage of using terms for each side that the opposite side generally regards positively. Perhaps this will go a little way toward promoting the good will that this conference strives for.
) could have been and were used against Big Bang Theory. The theological
implications of a "creation event" are the exact reason Einstein added his cosmological constant to favor a steady state (infinite) model of the
universe (later retracted when Hubble made his red-shift measurements.) Conclusion
It is often said that science must avoid any conclusions which smack of the supernatural. But this seems to me to be both bad logic and bad science. Science is not a game in which arbitrary rules are used to decide what explanations are to be permitted. Rather, it is an effort to make true statements about physical reality.
It was only about sixty years ago that the expansion of the universe was first observed. This fact immediately suggested a singular event--that at some time in the distant past the universe began expanding from an extremely small size. To many people this inference was loaded with overtones of a supernatural event--the creation, the beginning of the universe. The prominent physicist A.S. Eddington probably spoke for many physicists in voicing his disgust with such a notion 8:
Philosophically, the notion of an abrupt beginning to the present order of Nature is repugnant to me, as I think it must be to most; and even those who would welcome a proof of the intervention of a Creator will probably consider that a single windingup at some remote epoch is not really the kind of relation between God and his world that brings satisfaction to the mind.
Nonetheless, the Big Bang hypothesis was embraced by physics and over the years has proven to be a very fruitful paradigm. The point here is that physics followed the data where it seemed to lead, even though some thought the model gave aid and comfort to religion. In the present day, as biochemistry multiplies examples of fantastically complex molecular systems, systems which discourage even an attempt to explain how they may have arisen, we should take a lesson from physics. The conclusion of design flows naturally from the data; we should not shrink from it; we should embrace it and build on it.
In concluding, it is important to realize that we are not inferring design from what we do not know, but from what we do know. We are not inferring design to account for a black box, but to account for an open box. A man from a primitive culture who sees an automobile might guess that it was powered by the wind or by an antelope hidden under the car, but when he opens up the hood and sees the engine he immediately realizes that it was designed. In the same way biochemistry has opened up the cell to examine what makes it run and we see that it, too, was designed.
It was a shock to people of the nineteenth century when they discovered, from observations science had made, that many features of the biological world could be ascribed to the elegant principle of natural selection. It is a shock to us in the twentieth century to discover, from observations science has made, that the fundamental mechanisms of life cannot be ascribed to natural selection, and therefore were designed. But we must deal with our shock as best we can and go on. The theory of undirected evolution is already dead, but the work of science continues.
This paper was originally presented in the Summer of 1994 at the meeting ofthe C.S. Lewis Society, Cambridge University.
