Darwinian philosopher Michael Ruse on Darwin’s rottweiler Richard Dawkins
|July 10, 2014||Posted by News under Darwinism, Culture, Atheism, News|
Here at Gary Gutting’s “Philosopher’s Stone,” New York Times:
G.G.: What do you think of Richard Dawkins’s argument that, in any case, God won’t do as an ultimate explanation of the universe? His point is that complexity requires explanation — the whole idea of evolution by natural selection is to explain the origin of complex life-forms from less complex life-forms. But a creator God — with enormous knowledge and power — would have to be at least as complex as the universe he creates. Such a creator would require explanation by something else and so couldn’t explain, for example, why there’s something rather than nothing.
M.R.: Like every first-year undergraduate in philosophy, Dawkins thinks he can put to rest the causal argument for God’s existence. If God caused the world, then what caused God? Of course the great philosophers, Anselm and Aquinas particularly, are way ahead of him here. They know that the only way to stop the regression is by making God something that needs no cause. He must be a necessary being. This means that God is not part of the regular causal chain but in some sense orthogonal to it. He is what keeps the whole business going, past, present and future, and is the explanation of why there is something rather than nothing. Also God is totally simple, and I don’t see why complexity should not arise out of this, just as it does in mathematics and science from very simple premises.
Traditionally, God’s necessity is not logical necessity but some kind of metaphysical necessity, or aseity. Unlike Hume, I don’t think this is a silly or incoherent idea, any more than I think mathematical Platonism is silly or incoherent. As it happens, I am not a mathematical Platonist, and I do have conceptual difficulties with the idea of metaphysical necessity. So in the end, I am not sure that the Christian God idea flies, but I want to extend to Christians the courtesy of arguing against what they actually believe, rather than begin and end with the polemical parody of what Dawkins calls “the God delusion.”
G.G.: Do you think that evolution lends support to the atheistic argument from evil: that it makes no sense to think that an all-good, all-powerful God would have used so wasteful and brutal a process as evolution to create living things?
I don’t want an argument that convinces me that the death of Anne Frank in Bergen-Belsen ultimately contributes to the greater good. If my eternal salvation depends on the death of this young woman, then forget it.
M.R.: Although in some philosophy of religion circles it is now thought that we can counter the argument from evil, I don’t think this is so. More than that, I don’t want it to be so. More
Some Darwinian atheists are mad at Ruse. Can’t think why.
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