Dale Tuggy is a Professor of Philosophy at the State University of New York. He is also a podcaster and an enthusiastic blogger. Tuggy’s intellectual odyssey is an interesting one. He grew up as an evangelical who never seriously questioned the doctrine of the Trinity (that there are three persons – the Father, the Son and the Holy Spirit – in one God), until he went to graduate school. After examining various rival Christian interpretations of the Trinitarian doctrine, he came to believe that it was profoundly unbiblical, and now calls himself a Christian unitarian, who identifies the one God of the Bible (YHWH) with the Father (and not the Son or the Holy Spirit).

It is not my intention in this post to argue either for or against the doctrine of the Trinity, or to explain precisely what it means. Rather, what I intend to do is evaluate a specific argument put forward by Professor Tuggy, which is deliberately targeted at certain evangelical apologists who have recently maintained that Jesus is God tout simple – in other words, that Jesus simply is God Himself, and that Jesus and the one God are therefore numerically identical. It should be noted that most Trinitarians do not say this: for them, the term “God” designates a being (or as some would prefer to say, Being Itself), whereas the name “Jesus” refers to an incarnate Divine person (God the Son). These Trinitarians would therefore agree with the conclusion of Tuggy’s argument, which is that Jesus is not divine in the same way that the one God is.

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This isn’t one of the 10 unanswerable questions, but it’s still from Jonathan Wells’ book Icons of Evolution, p. 51. Wells is attempting to cast doubt on the efficacy of molecular systematics, by pointing out how silly some of the results are:

Even when different molecules can be combined to give a single tree, the result is often bizarre: A 1996 study using 88 protein sequences grouped rabbits with primates instead of rodents; a 1998 analysis of 13 genes in 19 animal species placed sea urchins among the chordates; and another 1998 study based on 12 proteins put cows closer to whales than to horses.

Of course the last example is the funniest, given the wealth of molecular and fossil data showing that cows and whales are indeed related. Continue reading →

So I’ve gotten a tad bored with the discussion of macroevolution at the moment (it’s yet another rehash of the same points that keep cropping like cicada eruptions every few years. For a very similar recent exchange, look up Sal and his lungfish discussion. Or check out Things That IDers Don’t Understand, Part 1 — Intelligent Design is not compatible with the evidence for common descent – from 2012!)

So, as a public service, I figure I’d toss out a something that is a little less dramatic (on some levels) and wholly entertaining.

So I’m a big Alien fan. A fan of the original movie of that name that is and mostly a fan of the franchise that spawned from it. Big fan…HUGE! I loved the original movie (after getting the willies scared out of me the first time I saw it) because it was the only movie I’d ever seen that even remotely tried to come up with a concept of what an organism that did not develop on Earth might be like. And let’s face it, that was one cool organism they came up with!

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This is the third and last of my answers to Jonathan Wells’ 10 unanswerable questions for evolutionists.

Question 3: Homology.

Wells: Why do textbooks define homology as similarity due to common ancestry, then claim that it is evidence for common ancestry — a circular argument masquerading as scientific evidence?

This question stems from confusion on Wells’ part between how something is defined and how it is recognized, which are two quite different things. Homology is indeed defined as similarity due to common ancestry. But we don’t just label any similarity a homology and call it evidence for common ancestry. That would indeed be circular. What we really do is quite different. Similarity between the characteristics of two organisms is an observation. If the similarity is sufficiently detailed (“both are big” or “both are green” won’t do) we consider it a candidate for homology.

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Since I’ve been asked, I’m posting another of my answers to the 10 unanswerable questions for evolutionists in Jonathan Wells’ book Icons of Evolution.

Question 5: Archaeopteryx.

Why do textbooks portray this fossil as the missing link between dinosaurs and modern birds — even though modern birds are probably not descended from it, and its supposed ancestors do not appear until millions of years after it?

What does Archaeopteryx have to be to qualify as a “link” (not a missing link, because it isn’t missing)? Wells apparently (he never really says) requires an insensible gradation of ancestors and descendants leading from an unquestioned dinosaur to an unquestioned bird, with Archaeopteryx in the middle. While that would be nice, it’s hardly necessary — and considering the quality of the fossil record, that’s lucky.

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Michael Shermer discusses the classic case of “Satanic verses” in Led Zeppelin, played backwards:

In honor of Jonathan Wells’ new book, which I haven’t yet seen, I’m recycling from his first book Icons of Evolution, in which he poses 10 unanswerable questions for evolutionists. Here’s my answer to question #2: Darwin’s tree of life.

Wells: Why don’t textbooks discuss the “Cambrian explosion,” in which all major animal groups appear together in the fossil record fully formed instead of branching from a common ancestor — thus contradicting the evolutionary tree of life?

There are a great many premises hidden in this question. Wells claims that 1) textbooks don’t discuss the Cambrian explosion, 2) all major animal groups appeared during the explosion, 3) the groups were “fully formed” when they appeared, and 4) that this all somehow falsifies the idea of common descent. As we will see, none of these premises is true, so the question is pointless. It’s would be surprising if textbooks didn’t discuss the Cambrian explosion, since it’s a major event in the history of life. And in fact they do. Of ten textbooks examined by Wells, he claims that eight don’t even mention the explosion.. In fact all but one does mention it, and four of those give it more than a hundred words. Still, a hundred words isn’t much to deal with such a major event; Wells’ implication is that coverage of the explosion is being deliberately suppressed. Then again, textbooks have limited space to deal with all of the complex field of biology; an alternative explanation is that these books just have limited coverage of the history of life and of evolution in general.

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Ferris Jabr has recently written a highly illuminating article for The New York Times Magazine titled, Can Prairie Dogs Talk? (May 12, 2017), on the pioneering work of Dr. Con Slobodchikoff, an emeritus professor of biology at Norther Arizona University. Professor Slobodchikoff has been analyzing the sounds of prairie dogs for more than 30 years, and he thinks that they possess a form of genuine language. Specifically, he claims that when they give alarm calls for different kinds of predators, they identify not only the type of predator, but also its size, shape, color and speed. In other words, their messages do not consist merely of nouns; instead, they are more akin to descriptive phrases. In a follow-up interview with Professor Marc Bekoff (Psychology Today, May 14, 2017), Slobodchikoff argues that since the rate at which the alarm calls are produced tends to correlate with the speed of travel of the approaching predator (hawks, for example, elicit only a single bark because they are so swift), prairie dog talk also contains something analogous to a verb in human language. Most surprising of all, prairie dogs are capable of coming up with new alarm calls for abstract objects which they have never seen before, such as an oval, a triangle, a circle, and a square. And if that were not enough, it turns out that prairie dog calls, like human language, are composed of phonemes. Indeed, Slobodchikoff even declares that prairie dogs have the most complex language of any non-human animal.

Professor Slobodchikoff contends that it is only pure prejudice on the part of “human exceptionalists” (many of whom are linguists and philosophers) that prevents scientists from describing prairie dog calls as true language, rather than mere “communication.” In addition, many people’s thinking is still influenced by Aristotle’s Scala Naturae, which ranks humans at the top, followed by “higher” mammals such as apes and then “lower” mammals such as mice (and of course, prairie dogs), with birds, reptiles, amphibians and fish lower down in the pecking order, and with insects, worms and one-celled animals at the very bottom. Such a view, argues Slobodchikoff, is speciesist and profoundly primatocentric. It is time for scientists to cast aside their prejudices and recognize that humans are not the only animals that can talk.

Is Slobodchikoff right? In today’s post, I’d like to explain why I’m inclined to be skeptical of the claim that prairie dogs are capable of anything like language.

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Recently, I have come across the 2 popular views of what consciousness is.
The spiritual or religious view that seems to rely on something immaterial, like the belief in the soul that lives on or continues to exist somewhere in the universe  after the human body ceases to live and stops functioning. Continue reading →

Specifically, what is the evidence for common descent? Continue reading →

In reading through a number of the threads, I’ve been struck by apparent conceptual acceptance most folk have with the term “death”, taking for granted (it appears) that everyone else reading the term understands it pretty much exactly as the poster intended. However, it also appears to me that there are a few different underlying understandings of the meaning of that term.

I for one am not and never have been all that comfortable conceptually with the term. I find the term to be sort of a contrast place holder for “that which is no longer alive”, but vaguely defined. And from there different folk attach all sorts of esoteric or assumed baggage that I don’t fully grasp or understand. For example, some folk apparently think of “death” as a thing – an actual object independent of (though clearly tied to) living things. I don’t understand that concept. Then there are some folk who think of “death” as something like a transition or perhaps threshold (portal…door…take your metaphorical pick) that living things “pass through” when they “lose life”. Uhh…oookay… And then there are some folk who think of death as something like a state of existence – like sleep I guess only…uhh…deeper…maybe? I do not understand any of those concepts of death.

To me, “living” is a term I use to denote a functioning autonomous system that seeks out resources for the perpetuation of the system’s operation and/or reproduction, and that expels byproducts derived from the system function and resource use. As such, fire to me is very much a living thing. And while in a metaphorical sense I might say that a fire has “died” after it’s gone out, I simply mean that the conditions for that combustion system no longer exist. Similarly, to me, bodies no longer living have simply reached a state where the conditions for the physiological system no longer exist. Systems, by their very nature of resource use and environmental stress, wear. As such, they eventually get to a point they stop functioning. Seems odd to call that “death” to me.

A question for Christians, particularly those of the inerrantist stripe.

28 Do not be afraid of those who kill the body but cannot kill the soul. Rather, be afraid of the One who can destroy both soul and body in hell.

Matthew 10:28, NIV

And:

8 He will punish those who do not know God and do not obey the gospel of our Lord Jesus. 9 They will be punished with everlasting destruction and shut out from the presence of the Lord and from the glory of his might 10 on the day he comes to be glorified in his holy people and to be marveled at among all those who have believed.

2 Thessalonians 1:8-10, NIV

“Punished with everlasting destruction.” Is that what a perfectly merciful, perfectly benevolent Father would do to his children?

Since scientists have not been able to prove or even logically explain the origins of life (abiogenesis) by natural, unguided, gradual processes often referred to as the bottom-up approach, it is conceivable to imply that the process of life origins on Earth could be scientifically explained by the design and creation process often referred to as the top-down approach.The top-down approach is sometimes used by scientists in attempts of recreation of small life forms, like a eukaryotic cell.

I will however apply the top-down approach to the process of the designing and creating of human life Intelligent Designer or God (ID/God) could have used.

In other words, the top-down approach is the only conceivable way of the designing and creating life as even in case of the simplest of cells all organelles and functional structures of a cell have to be present, and at the same time, as they are mutually interdependent, including the cell membrane, for it to function or be alive or stay alive. Without the cell membrane or one of the structures or organelles, the cell stops functioning and eventually dies.

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Jonathan Bartlett, known here as JohnnyB, has written a very thought-provoking post titled, A New View of Irreducible Complexity. I was going to respond in a comment on his post, but I soon realized that I would be able to express my thoughts much more clearly if I composed a post of my own, discussing the points which he raises.

Before I continue, I would like to say that while I find JohnnyB’s argument problematic on several counts, I greatly appreciate the intellectual effort that went into the making of his slide presentation. I would also like to commend JohnnyB on his mathematical rigor, which has helped illuminate the key issues.

Without further ado, I’d like to focus on some of the key slides in JohnnyB’s talk (shown in blue), and offer my comments on each of them. By the time I’m done, readers will be able to form their own assessment of the merits of JohnnyB’s argument.

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An interesting essay in Aeon by neurologist Jules Montague:

Why is the brain prone to florid forms of confabulation?

She had visited Madonna’s mansion the week before, Maggie told me during my ward round. Helped her choose outfits for the tour. The only problem was that Maggie was a seamstress in Dublin. She had never met Madonna; she had never provided her with sartorial advice on cone brassieres. Instead, an MRI scan conducted a few days earlier – when Maggie arrived at the ER febrile and agitated – revealed encephalitis, a swelling of the brain.

Now she was confabulating, conveying false memories induced by injury to her brain. Not once did Maggie doubt that she was a seamstress to the stars, no matter how incongruous those stories seemed. And that’s the essence of confabulation: the critical faculty of doubt is compromised. These honest lies were Maggie’s truth…