As a card carrying Creationist, the video link below is one of the best arguments for the influence of natural selection on society as argued by Professor Walter Block. It also echoes arguments by Jerry Coyne vs. PZ Myers:
https://whyevolutionistrue.wordpress.com/2017/03/09/when-ideology-trumps-biology/

In my earlier post I pointed out the pervasive biological evidence that in both humans and other species, the conditions for sexual selection hold—a greater variance in male than in female reproductive output—probably explaining why men are bigger and stronger than women, and have beards and other secondary sexual differences. It also explains why male peacocks have showy tails, why male sage grouse do “jumping displays” to attract females, why male insects have weapons and ornaments, and so on. (See my bullet-point list of biological facts in that post.) Further, though Bateman’s experiments were flawed, they have been repeated properly in other species and have shown that, yes, males in general have the potential to have many more offspring than females: a higher variance in offspring number). — Jerry Coyne

It explains why matriarchal societies are unlikely, the 4-sigma smartest people will be men, the number of mentally ill and homeless are men, and why heads of countries and corporations will tend to be men and societies that are not patriarchal will not compete as well as societies that are.

https://youtu.be/6aUcOP6Iqo4

It’s also April 1 today.

NOTES:
Prof. Walter Block is a professor of economics. He currently holds the Harold E. Wirth Chair in Economics at the J. A. Butt School of Business at Loyola University New Orleans. He is a senior fellow of the Ludwig von Mises Institute in Auburn, Alabama.

fifthmonarchyman has helpfully explained how we can detect intention for specific mutations:

No, I have suggested that humans are hardwired to infer that intentional things are non-random and non-algorithmic.

Therefore directly intentional mutations would be differentiated from those that would be categorized as nonintentional by this property.

Given that statement, I hope that fifthmonarchyman can give a demonstration of how to determine if specific mutations are directed or not.

So, fifthmonarchyman, can you walk us through the process of how you perform that differentiation? Or will you admit that this claim cannot be grounded in reality and that you nor anyone else cannot perform any such differentiation?

I can give some examples of fully sequenced mutations in human populations if that would be useful fifth? Or pick your own, it really does not matter as it’s more about the process then the specific mutation.

If the Aristotelian argument for a purely actual Being (which I critiqued in my previous post) is the backbone of Feser’s five proofs of God’s existence, the Thomistic proof is the beating heart, as it gets to the very core of what God is: Pure Existence itself, according to philosophy Professor Edward Feser. Today, I’m going to argue that this notion of God is utterly nonsensical. But it is not merely the argument’s conclusion which is flawed: the Thomistic proof also rests on shaky foundations, as the real distinction it posits between a finite thing’s essence and its existence is a highly dubious one: the main argument cited in support of it actually points to a matter-form distinction, instead. The second argument for a real distinction between a thing’s essence and its existence establishes nothing of the sort: all it shows is that whatever causes a thing to have existence also causes the nature or essence of that thing. A third argument for the essence-existence distinction illicitly assumes that the term “existence” names a single perfection, which is inherently simple and unlimited.

In addition, Feser’s Thomistic proof trades on an equivocation between the notion of a Being whose essence is identical to its own existence and that of a Being whose essence is Pure Existence – an equivocation which is grounded in the background metaphysical assumption that the concept of “existence” is a simple and unlimited one. In reality, as I shall explain below, the concept of “existence” is neither simple nor complex, neither limited nor unlimited, but rather, indefinite – which is one reason why the attempt to characterize God as Pure Existence, or Being itself, is doomed at the outset. Finally, any attempt to construe God as some sort of activity – whether it be Pure Existence, Pure Actuality, or Thought thinking Itself, or Love loving Himself – is radically mistaken, either because it reifies an abstraction (Existence exists, Actuality acts) or because it generates an infinite regress (Love loves love loves love…). In plain English: We need to think of God first and foremost as a noun, and not merely as a verb – in other words, as an Agent, rather than simply as an unlimited act of thought or love or “be-ing.”

Despite its flawed conception of God, Feser’s Thomistic proof is not without its merits: Continue reading →

Check her out:

An interesting tweet from Richard Dawkins:

Tissue culture “clean meat” already in 2018? I’ve long been looking forward to this. https://ind.pn/2F9xAwS 

What if human meat is grown? Could we overcome our taboo against cannibalism? An interesting test case for consequentialist morality versus “yuck reaction” absolutism.

In today’s post, I’m going to chop down two of Professor Feser’s proofs for God’s existence at the roots: namely, his first proof (in which Feser argues for the existence of a purely actual Being) and his second proof (in which he endeavors to show that an absolutely simple Being exists). Among Feser’s five proofs, his first proof has a special preeminence, as Feser uses it to deduce other attributes of the purely actual Being – its unity, immutability, eternity, immateriality, incorporeality, perfection, goodness, omnipotence and omniscience – which, taken together, warrant it being called “God.” Feser’s second, third, fourth and fifth proofs borrow from the arguments developed in Feser’s first proof, when deducing these same attributes, so if it turns out that the arguments Feser puts forward for these attributes rest on flawed assumptions (as I’ll show they do), then all five of Feser’s proofs of God will be flawed, in their conclusions at least.

So what’s wrong with Feser’s first two proofs? Continue reading →