There’s a rather good article recently published on Aeon, “Why religion is not going away and science will not destroy it“. Since we often circle around the question of the relationship between science and religion, and since most TSZ contributors seem to assume the conflict thesis — that science and religion tend to, and perhaps even must, conflict — I wanted to bring this article to your attention. Discuss — or not!
In recent reading, Dembski and other ID proponents make the claim that evolution (or major supporting concepts for it) is increasingly being abandoned by scientists, or is about to fall. This claim has many forms and has been made for over 185 years.
It seems that some current commenters on the site are unaware of the long history of such claims.
To those commenters, I would ask – when do you predict evolution will fall?
1878: “There are some signs of this whimsical theory of Evolution soon taking another phase. Carl Vogt has given hints that perhaps they have, after all, made a mistake as to the line of descent. It may be found, he conjectures, that Man is not descended from the Ape family but from the Dog! “Other theories may soon be heard of–for the human mind is restless under the burthen of mystery.” Thomas Cooper, Evolution, The Stone Book and The Mosaic Record of Creation, (London: Hodder and Stoughton), p. 186-187
2008: “It is not too early to chart the intellectual course to the 22nd century. The 21st century may well mark a gradual disaffection with Darwinism, comparable to the 20th century’s loss of support for Marxism.” Steve Fuller, Science vs Religion? Intelligent Design and the Problem of Evolution, Cambridge: Polity Press, 2007, page 126
2017: “One would think that scientific, experimental evidence convinced Darwinists to change their mind… Unfortunately, just like many of my posts and comments have revealed, no such evidence has emerged…. ” TSZ
That last one there is from J-Mac, who apparently thinks evolution is on it’s deathbed but is also presumably unaware of the long long history of people making similar claims…
So, evolution denies, what year will it fall and why? What will be the final straw?
Various creationists and ID proponents, myself included, have raved about the work of elite scholar and clinical psychologist Jordan B. Peterson who connected the rise of Christianity with concepts in evolutionary theory. His recent 2.5-hour interview was profound on many levels. I provide a link to the interview below.
Even though Peterson is an die-hard evolutionist, many ID proponents and creationists have said they were blessed to hear what he had to say. I know I was. Since I know VJ studied the topic of animal intelligence, I thought Peterson’s work might be of interest to him since Peterson ties the rise of Christianity to behavioral and neurological traits he sees deeply conserved in the mammalian kingdom.
In a recent comment, Vincent writes that
However, I would argue that if we believe in human freedom, then that freedom has to include the freedom to bind oneself to a particular vision of humans’ ultimate good – whether it be one that includes God as its core or one which excludes God as a hindrance to unfettered liberty.
I’m very interested in theories of freedom and this idea of atheism as somehow involving “unfettered liberty.”
I wanted to bring to your attention a lovely profile piece on Dan Dennett, “Daniel Dennett’s Science of the Soul“. It’s nice to see a philosopher as respected and well-known as Dennett come alive as a human being.
I’d also like to remind those of you interested in this sort of thing that Dennett has a new book out, From Bacteria to Bach And Back: The Evolution of Minds. The central project is to do what creationists are always saying can’t be done: use the explanatory resources of evolutionary theory to understand why we have the kinds of minds that we do. There are decent reviews here and here, as well as one by Thomas Nagel in New York Review of Books that I regard as deliberately misleading (“Is Consciousness an Illusion?“).
[Note: The profile and/or the Nagel review may be behind paywalls.]
Theoretical physicist Paul Davies wrote:
But what are these ultimate laws and where do they come from? Such questions are often dismissed as being pointless or even unscientific. As the cosmologist Sean Carroll has written, “There is a chain of explanations concerning things that happen in the universe, which ultimately reaches to the fundamental laws of nature and stops… at the end of the day the laws are what they are… And that’s okay. I’m happy to take the universe just as we find it.”
Assuming that Davies is correct, I find it odd that there is little interest for understanding the laws of nature. There are some interesting questions to be answered, such as: Where do the laws come from? How do they cause things to happen? Continue reading
Lately I’ve been reading Outline of Pyrrhonism by Sextus Empiricus. Sextus collects the arguments for Skepticism as practiced by ancient Greek and Roman philosophers. Since the notion of “skepticism” seems to play some small role here, I thought it would be fun to take a look at what Sextus means by it.
…given its implicit Aristotelianism, the computationalist approach provides Thomists and other Aristotelians and Scholastics with conceptual and terminological resources by which contemporary naturalists might be made to understand and see the power of Thomistic, Scholastic, and Aristotelian arguments in natural theology. It might help them to explain both how the conception of nature on which traditional Scholastic natural theology was built is no pre-modern relic but is still defensible today, and how radically it differs from the conception of Paley and “Intelligent Design” theorists, whose arguments naturalists understandably regard as weak.
…what Searle and the Aristotelian can agree on is that the computationalist conception of nature is far more metaphysically loaded than most of its defenders realize.
The standard definition of knowledge, canonized in epistemology textbooks, is that knowledge is “justified true belief.”
I think that this is badly wrong, and to put it right, we should return to where this idea comes from: Plato’s argument (“argument”) in Meno. I suggest, based in part on Plato, that we should reject the JTB definition of knowledge in favor of knowledge as articulated insight.