Uncommon Descent Serving The Intelligent Design Community

Who Performed the Surgery?

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Stephen Barr misunderstands the place of natural laws and regularities in design inferences. Barr writes:

…whereas the advance of science continually strengthens the broader and more traditional version of the design argument, the ID movement’s version is hostage to every advance in biological science. Science must fail for ID to succeed. In the famous “explanatory filter” of William A. Dembski, one finds “design” by eliminating “law” and “chance” as explanations. This, in effect, makes it a zero-sum game between God and nature. What nature does and science can explain is crossed off the list, and what remains is the evidence for God.

Frank Beckwith (in the comments following Barr’s post) echoes the misunderstanding:

As I have already noted, the ID advocate tries to detect instances of design in nature by eliminating chance and necessity (or scientific law). This implies that one has no warrant to say that the latter two are the result of an intelligence that brought into being a whole universe whose parts, including its laws and those events that are apparently random, seem to work in concert to achieve a variety of ends.

Hm. To quote Hamlet (Act 2, scene 2): “Nay, that follows not.” Here’s a vignette to make the point.

Imagine visiting a large hospital. You’re taken to the post-operative unit. Sitting up in bed is a young man, whose right hand was just successfully reattached to his arm after an industrial accident.

The following dialogue ensues. Peter Sellers will play the role of the visitor:

Clouseau: Bonjour, I am Inspector Clouseau of the Sûreté. Now, my young friend, I suppose that man standing over there performed the surgery?

Patient: He’s the janitor.

Clouseau: Yes, I see. And the janitor could not have reattached your hand?

Patient: Mostly he empties the trash and mops up. Nice guy. But I don’t think he knows —

Clouseau: And how about her?

Patient: She’s a nurse.

Clouseau: You have something against nurses, eh?

Patient: No, she’s great. She checks my vitals —

Clouseau: But she did not reattach your hand. That is what you are telling me?

Patient: Well…yeah. I think the surgeon reattached my hand. In fact, I know he did, because he’s the only person here with the skills. Hey, I can wiggle my fingers! Isn’t that amazing?

Clouseau: Please do not change the subject. You are anti-janitor, sir. And anti-nurse.

Patient: Say what?

Clouseau: You suffer from the lamentable “surgeon-of-the-gaps” mentality. C’est vrai, I have seen this odd syndrome before. How can you be certain that the janitor didn’t do it? Or the nurse? Eh? Have you determined exhaustively that no janitor, anywhere in this hospital — vraiment, anywhere in the whole physical universe, because that is what we are talking about! — cannot reattach a severed hand?

Patient: [apprehensively looking around for security] It’s possible, I guess.

Clouseau: Of course it is possible! Ha, these are childish games, these “surgeon” inferences. We must interrogate the janitorial staff first, every last man of them. Then the nurses. Then — yes — the parking lot attendants.

******************************************************************

Okay, enough of that. The moral:

Saying that a physical or natural regularity is causally insufficient to produce a particular effect is no more unreasonable than saying it is unlikely the janitor performed the surgery.

This is not to deny the causal reality of physical regularities. Gravity works. The janitor mops up. And without janitors — and nurses and parking lot attendants and all the rest — hospitals could not function. But Clouseau will waste his time interviewing those people, if he genuinely wants to know who reattached the severed hand successfully.

You need a surgeon for that, meaning a cause sufficient to produce the effect in question.

But it does not follow from inferring a surgeon acted that janitors and nurses do not act, or that they are not needed, or do not play a necessary role in the overall operation of the hospital. They (obviously) do.

They just don’t perform surgery.

That’s not waiting for science to fail. The matching of effects to their true causes is what science does.

As in, the whole point of the enterprise.

Comments
nullasalus, I would say that front loading refers to (i) the act of putting processes in place that will anticipate some future contingency, or (ii) creating or selecting material means to accomplish a goal in accordance with a previously conceived specification. For my part, the idea of front loading is consistent with the idea that God would know with certainty that the universe would give rise to life, assuming, as I do, that God is omnipotent and can make happen whatever he wants to happen. I would use the philosophical term “unfolding,” which implies the progressive realization toward a goal, as opposed to the Darwinst concept of emerging, which implies no goal at all but rather an unforeseen outcome. Evolution is either a process that had man in mind or one that didn’t; it can’t be both. That, by the way, is why I don’t think a Christian can be consistent and be a Darwinist. One could say the same thing about the events leading up to evolution; they either had evolution in mind, so to speak, or they didn’t. If life can be a surprise outcome of evolution or, if information can be a surprise outcome of physics, OOL and the evolutionary process can also be a surprise outcome of matter in motion and, indeed, matter itself can be a surprise outcome from nothing. None of those views make any sense to me because they all violate the basic principle of causality. If Stephen Barr and Frank Beckwith say that nothing takes place without God’s foreknowledge, I would certainly agree. I gather that they understand that God doesn’t really foreknow in the sense of looking ahead; God simply knows, being outside of time---meaning that he sees the effects of future actions just as easily and surely as he sees the causes. [Some, such as Polkinghorne, seem to disagree with this, believing that God cannot know the future, but I think they compromise their Christianity in the process]. I think those of us in the present discussion, though, agree that God is unqualifiedly omniscient and that his omniscience does not, in any way, interfere with our free will. God knows if the stock market is going to crash, but that doesn’t mean that he caused it to crash. You ask: “Finally, do you see the essential component of “Darwinism” as a commitment to the metaphysical claim that all things related to the development of life happen by blind, unguided, truly random chance? (Putting aside the thorny question of -humans- directing anything.) Meaning that if you reject any of these metaphysical claims, you reject Darwinism as well?” I would answer, yes, for the reasons stated above. Life either “unfolds” according to a plan, or else it emerges as a surprise. Darwinism is committed to the latter principle. If one rejects the process that you described above, one does, as far as I am concerned, reject Darwinism. I would argue that if the process is “guided,” it cannot be Darwinistic by definition. A process that needs no help is not the same kind of process that does need help. Thus, in my judgment, to be a Christian Darwinist, [not the same as a Christian evolutionist] is to hold that evolution is both guided and unguided. Of course, ID is also open to the idea that God is not so much an engineer [front loading] as a orchestra conductor, and that he intervenes from time to time in the physical world just as he intervened in salvation history. That is a totally different discussion.StephenB
February 23, 2010
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StephenB, I'd be in agreement with you, I think. When you say that the information would have been front loaded, what do you mean? That a given designer, with (admittedly, extremely powerful/expansive) knowledge, could have known "this universe will give rise to life, and other creatures, and humans" with certainty? I generally know about front-loading, but I just want to be sure we're on the same page. Also, this leads me to another question. I know Stephen Barr has said that he believes nothing takes place without God's foreknowledge. Frank Beckwith, I strongly suspect, would agree. Wouldn't this make these two ID proponents (or at least committed to an ID hypothesis) by your view? Finally, do you see the essential component of "Darwinism" as a commitment to the metaphysical claim that all things related to the development of life happen by blind, unguided, truly random chance? (Putting aside the thorny question of -humans- directing anything.) Meaning that if you reject any of these metaphysical claims, you reject Darwinism as well?nullasalus
February 22, 2010
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nullasalus: You raise an excellent point. Here is my opinion: If, in both cases, the analyst holds that the information necessary to produce life or new forms of life could have been front loaded in the initial conditions of the universe, I submit that he would be proposing an ID hypothesis. If, on the other hand, he would not allow for that possibility, then it seems to me that he would be arguing against ID.StephenB
February 22, 2010
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StephenB, One question I have. Let's say someone argues that A) a given event took place by means of natural causes, and B) the event and those causes were designed. For example, someone argues that the OoL took place naturally. But they believe that this natural event was an intentional outcome, for whatever reason. Is this person an ID proponent by your view? Similarly, let's imagine someone who believes that all of life evolved, they believe in common descent, etc. But they don't believe that any of the mutations were truly 'random' in the sense of being unguided. Yes, most mutations are harmful or neutral, only a few are beneficial (from a 'survival' standpoint), etc. Yes, species change gradually over time and so on (I know that even outside of ID, this 'gradualness' is questioned now). But they believe all these things were intentional and purposeful. There were no events that took place unforeseen or without purpose, etc. Is this person an ID proponent by your view?nullasalus
February 21, 2010
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----Francis Beckwith: "When someone says, like StephenB, that Thomas was a “Young Earth Creationist” is like saying that Thomas believed in “natural law just like John Locke.” Forgive me, but you continue to miss the point rather spectacularly. Aquinas believed that God made man in finished form---BODY AND SOUL. That means that his law of causality does not forbid God's use of causes other than secondary causes to create---it means that Aquinas philosophy of nature does not rule out more than one kind of design----it means that it is the TEs who do not understand Thomistic causality---unless they think that Aquinas did not understand his own law of causality. That is not at all the same as saying that Aquinas would be a young earth creationist today. It is to say that he was too brilliant to contradict himself, which he was. Thus, if YEC was, in his mind, consistent with his notion of Divine causality, and it obviously was, then ID, which is less creationist that YEC would certainly be compatible with it. ---"For if Thomas were to do that, he would be offering a philosophy of nature that denies the universe’s being as absolutely contingent upon God and whose order–including the “law” and the “chance”–are not absent of “design,” for they are part and parcel of his providence." God's fundamental design of the raw materials of the universe and its laws does not preclude other kinds of designs. In any case, I didn't say that Aquinas inferred design the SAME WAY Dembski and Behe infer it. A philosophical inference is not synonymous with a scientific inference, though the two are not necessarily incompatible. Romans 1:20 and Psalm 19 are not theological statements of faith, by the way, they seek to draw PHILOSOPHICAL inferences to the creator/designer based on an observation of nature to provide a rational justification for THEOLGOCIAL faith in God [Christ]. They are bottom up inferences calculated to justify the top down leap of faith that follows. Christianity allows faith to illuminate reason only after it has first passed the test of reason, which makes it unique among all world religions. Similarly, St. Thomas Aquinas drew philosophical inferences to the creator/designer [that which all men know to be God] based on observation. Behe and Dembski draw SCIENTIFIC inferences to the designer [a scientific design inference cannot detect the identity of the designer] based on observation, that are compatible with Aquinas' PHILOSOPHICAL inferences based on observation. ---[characterizing ID] "For in the parts in which God does not act, he is absent. This is worse than “God of the gaps,” it’s atheism of what remains." God once formed and now maintains and sustains everything in the universe. ID does not contest that; it simply acknowledges that it cannot conclude God's sustaining activity from design patterns, any more than it can conclude God's sustaining activity with respect to a sand castle that was designed on a beach. If you think that ID rules out God's sustaining activity, then you simply misunderstand it. Reading S.O.S. in a pile of stones or, for that matter, reading "Made by Yahweh" in a DNA molecule does not violate Aquinas' teaching on Divine causality. If perceptible design in biology violated Aquinas' philosophy of nature, then so would the anthropic principle in cosmology.StephenB
February 21, 2010
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Professor Beckwith --By placing God as the efficient cause in the slivers that chance and law do not touch, the ID advocates (at least some of them) are in fact abandoning the rest of nature to unbelief. That would be very true but what ID advocate does that? And wouldn't design (not necessarily God) be the efficient cause of things not touched by chance and law?tribune7
February 21, 2010
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I was in Vegas for my mother-in-law's funeral. So, I am just getting around to reading these. First, Dr. Torley, thank you for pointing out that I misspelled Professor Carroll's name. It was late and I was tired. I'll be more careful next time, since I have no reason to expect charity in the event I make mistakes in the future. Second, you simply do not understand Thomas Aquinas. You are reading him anachronistically through the lenses of a post-Reformation, post-Newtonian world in which the issues that have the set the agenda for the past 300 years were not even a gleam in Thomas' eye. When someone says, like StephenB, that Thomas was a "Young Earth Creationist" is like saying that Thomas believed in "natural law just like John Locke." Third, you write: "In this passage, Professor Carroll accuses Professor Mike Behe (a fellow Catholic) of worshiping a false God, who is not the God of Christianity. Do you call that respectful? I don’t. I call it heresy-hunting." Actually not. Carroll is referring to Behe's theory and its attempt to account for nature. He is not referring to Whom Behe worships. StephenB writes: "Further, many Catholic TEs shamelessly and frequently use the name of St. Thomas Aquinas, master of the philosophical design inference, to argue against a scientific design inference. Ridiculous. What is that but a public relations campaign designed to remake the Angelic Doctor in their own image an likeness?" Holy Mother of God, are you serious? No one I know invokes Thomas' name to make a point. They actually present his arguments, which, by the way, do not involve a "design inference," since for Thomas design is not "inferred" in the way in which Behe-Dembski "infer" it. For if Thomas were to do that, he would be offering a philosophy of nature that denies the universe's being as absolutely contingent upon God and whose order--including the "law" and the "chance"--are not absent of "design," for they are part and parcel of his providence. By placing God as the efficient cause in the slivers that chance and law do not touch, the ID advocates (at least some of them) are in fact abandoning the rest of nature to unbelief. For in the parts in which God does not act, he is absent. This is worse than "God of the gaps," it's atheism of what remains. ID advocates have turned a both/and into an either/or.francisbeckwith
February 21, 2010
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Professor Beckwith (#46) First of all, my full name is Vincent Torley. Most people on this blog simply call me "vjtorley" because that's the name I sign in with, and I'm happy with that. I'd appreciate it if you'd kindly refer to me in the same way, and not as "vorley" or "vortley." Thank you. I must say I am genuinely mystified as to why you quoted a long passage detailing Aquinas' views on embryology and the moral wrong of abortion. My views on this subject are identical to your own. I'm pro-life. Human life begins at conception, when ensoulment occurs. And I agree with you that Aquinas would have also held that ensoulment occurs at conception, had he known what we know. My previous post (#41) dealt with the question of whether Aquinas would have been receptive to the theory of evolution. I concluded that the only evolutionary theory that he might have been willing to endorse would be one that everyone today would describe as some version of ID. I said nothing about Aquinas' views on ensoulment. Were you getting me mixed up with someone else? You wrote to StephenB:
Take, for example, the well-crafted piece by William E. Connor (see http://www.catholiceducation.org/articles/science/sc0035.html ). This gentleman is a Thomistic philosopher who treats ID with respect but thinks it is mistaken.
Actually, the author of the article is William E. Carroll, not William E. Connor. You refer to him as a Thomistic philosopher; actually, he is a Professor of History at Cornell College in Mt. Vernon, Iowa. (I'm happy to grant that he's a Thomist.) You aver that he treats ID with respect. Well, let's see what he actually says:
If nature is intelligible in terms of causes discoverable in it, we cannot think that changes in nature require special divine agency. The "god" in the "god of the gaps" is more powerful than any other agent in nature, but such a god is not the God of orthodox Christianity, Islam, and Judaism. Such a god can easily become a disappearing god as gaps in our scientific knowledge close.(39) The "god of the gaps" or the intelligent designer of Behe's analysis is not the Creator; at least this god is not the Creator described by Aquinas. (Emphases mine - VJT.)
In this passage, Professor Carroll accuses Professor Mike Behe (a fellow Catholic) of worshiping a false God, who is not the God of Christianity. Do you call that respectful? I don't. I call it heresy-hunting. StephenB referred in passing to "the anti-ID campaign being waged by theistic evolutionists." In view of the recent anti-ID article by Professor Barr at "First Things," I think this assertion is hardly controversial. How you manage to construe this as a claim by StephenB that "those who disagree with you [StephenB] are either stupid or wicked" is an utter mystery to me. And what was StephenB's outrageous conclusion? "The intelligent design hypothesis is compatible with Aquinas’ teaching on Divine causality." That sounds pretty moderate if you ask me, especially considering that St. Thomas was actually a creationist.vjtorley
February 15, 2010
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----Francis Beckwith: "So, Stephen, those who have thought through Thomas more thoroughly than you and have come to a conclusion different than yours are all part of “the anti-ID campaign being waged by theistic evolutionists”? If they had thought the matter through, they would have been aware that St. Thomas was a young earth creationist and could not possibly have believed that direct creation contradicted his own views on Divine causality. That should be obvious. ----"Take, for example, the well-crafted piece by William E. Connor (see http://www.catholiceducation.o.....c0035.html ). This gentleman is a Thomistic philosopher who treats ID with respect but thinks it is mistaken." A great many people think ID is mistaken, but that is not the same thing as making the false claim that Aquinas would have rejected it. What he would have rejected is the schizophrenic idea of a purposeful mindful God using a purposeless mindless process, or a God who reveals his design in cosmology and hides his design in biology. ---"He does not speak of campaigns and waging war, poisoning the wells in order to get a lift out of the rabble. That’s not his style. And yet, the words you pen here suggest that those who disagree with you are either stupid or wicked. Time to spank your inner Dick Dawkins." That's a stretch. A PR campaign is not necessarily a "war." In any case, nany TEs, Stephen Barr and yourself included, have made it clear that you are concerned about the impression ID makes on atheists, and you both appear intent on passing the word along to as many people as possible. Ken Miller and Francis Collins are two among many who use the internet to tell the world about ID and its many alleged faults. I would call that a campaign. Further, many Catholic TEs shamelessly and frequently use the name of St. Thomas Aquinas, master of the philosophical design inference, to argue against a scientific design inference. Ridiculous. What is that but a public relations campaign designed to remake the Angelic Doctor in their own image an likeness? I suggest that you read, "The Evidential Power of Beauty," by Fr. Thomas Dubay.StephenB
February 15, 2010
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To Vortley: Thomas' views on embryology would likely be rejected by him if he were alive today. So, why not suppose he would adjust his views (as you understand them) in light of other discoveries and theories. (BTW, I'm not saying you're right about Thomas. That's for another post. What I am saying is that even if you are, it does not affect the Thomist understanding of the metaphysics of creation and his philosophy of nature). Reference: See Benedict Ashley & Albert Moraczewski, Cloning, Aquinas, and the Embryonic Person, 1 Natl. Cath. Bioethics Q. 189 (Summer 2001). Ashley and Moraczewski write: "Aquinas . . . did not know that the matter out of which the human body is generated is already highly organized at conception and endowed with the efficient and formal causality necessary to organize itself into a system in which, as it matures, the brain becomes the principal adult organ. Hence he was forced to resort to the hypothesis that the male semen remains in the womb, gradually organizing the menstrual blood, first to the level of vegetative life and then to the level of animal life, so as to be capable of the further self-development needed for ensoulment. But he also supposed that this entire process from its initiation was teleologically (final cause) predetermined to produce a human person, not a vegetable, an infra-human animal, or a mere embryonic collection of independent cells. That is why the Catholic Church has always taught that even if it were true that personal ensoulment takes place sometime after conception, nevertheless abortion at any stage is a very grave sin against the dignity of a human person."francisbeckwith
February 14, 2010
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"From that we can deduce that, contrary to the anti-ID campaign being waged by theistic evolutionists, the intelligent design hypothesis is compatible with Aquinas’ teaching on Divine causality." So, Stephen, those who have thought through Thomas more thoroughly than you and have come to a conclusion different than yours are all part of "the anti-ID campaign being waged by theistic evolutionists"? Take, for example, the well-crafted piece by William E. Connor (see http://www.catholiceducation.org/articles/science/sc0035.html ). This gentleman is a Thomistic philosopher who treats ID with respect but thinks it is mistaken. He does not speak of campaigns and waging war, poisoning the wells in order to get a lift out of the rabble. That's not his style. And yet, the words you pen here suggest that those who disagree with you are either stupid or wicked. Time to spank your inner Dick Dawkins.francisbeckwith
February 14, 2010
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---Francis Beckwith: "Yes, but he is writing of the rational soul–which is specially created in every human being at every conception. (Of course, for Thomas it was after conception, but he relied on mistaken views of embryology)." Aquinas believed [A] That God created Adam body and soul, [B] that Scripture cannot contradict the evidence of reason, and therefore [C] his teaching on Divine causality based on reason was, for him, compatible with direct creation. From that we can deduce that, contrary to the anti-ID campaign being waged by theistic evolutionists, the intelligent design hypothesis is compatible with Aquinas' teaching on Divine causality.StephenB
February 14, 2010
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vjtorley @41. Excellent! Thank you.StephenB
February 14, 2010
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Vjtorley, I loved your post for the most part- nice job overall summarizing Aquinas- but I should add that while Aquinas was a Saint, he was not therefore infallible- and indeed held some positions (baptism of desire or fire I think) that conflict with the dogmas of the Church. One interesting point that is not necessarily a contradiction but nonetheless an important difference is the notion concerning Eve's creation from Adam's rib. It is important to note that from the early writings many scholars have seen that the word used as rib is also interchangeable for the term "side"- and even better since the bodily difference between man and woman exist at the chromosomal and hormonal levels the notion of interior difference- that is, "within and of the physical body" is astoundingly sensible. The Bible's wisdom, or revelation, here is profound considering that we only now know (2500 plus years later) that man has both a Y and X chromosome while Women only one type, the X. Hence indeed Eve was essentially made from one of Adam's "sides"- in personality and spirit there is also a manifest natural and biologically general distinction as well which correlates to the similarities but differences in nature between them- being type- man (Adam) and woman (Eve). Don't think that Aquinas would have exactly known about all of that though. The notion of side is therefore indeed correct enough either way- whether it is referring to their nature regarding chromosomal character- or, an actual act of divine action involving the removal of a man's rib...Frost122585
February 14, 2010
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Paul Nelson asked:
1. As I understand his writings, Aquinas asserted the special creation of humans. Is that correct?
Professor Beckwith answered:
Yes, but he is writing of the rational soul – which is specially created in every human being at every conception. (Of course, for Thomas it was after conception, but he relied on mistaken views of embryology).
Professor Beckwith is perfectly correct, so far as it goes. But I think Paul Nelson was asking about the creation of the first human beings, rather than the creation of the soul of each and every human being at conception. As regards the first human beings, Aquinas is quite emphatic that they were indeed both created immediately by God. In his Summa Theologica, Vol. I, question 91, article 2 (see http://www.newadvent.org/summa/1091.htm#article2 ), Aquinas asserts that the human body of Adam was immediately produced by God, purely on the basis of the statement in Genesis 2:7 (cited in article 1) that "God made man of the slime of the earth," and in the deuterocanonical book of Sirach (17:1), that "God created man out of the earth." Indeed, Aquinas goes further and argues that the body of the first human being (Adam) could not have originated naturally:
I answer that, The first formation of the human body could not be by the instrumentality of any created power, but was immediately from God. (Italics mine - VJT.)
To be fair, Aquinas' reason for making this strong assertion was his belief that "as no pre-existing body had been formed whereby another body of the same species could be generated, the first human body was of necessity made immediately by God" (emphasis mine - VJT). This invites the question: how would Aquinas have responded, if he had heard of the hypothesis of neo-Darwinian evolution? Would he have had any problem with NDE? To answer this question, we have to look at article 3 of question 91(see http://www.newadvent.org/summa/1091.htm#article3 ). Here, Aquinas is very explicit that the first man was produced free from any imperfections. He cites the authority of Scripture on this point: "It is written (Ecclesiastes 7:30): 'God made man right.'" He then continues:
I answer that, All natural things were produced by the Divine art, and so may be called God's works of art. Now every artist intends to give to his work the best disposition; not absolutely the best, but the best as regards the proposed end; and even if this entails some defect, the artist cares not: thus, for instance, when man makes himself a saw for the purpose of cutting, he makes it of iron, which is suitable for the object in view; and he does not prefer to make it of glass, though this be a more beautiful material, because this very beauty would be an obstacle to the end he has in view. Therefore God gave to each natural being the best disposition; not absolutely so, but in the view of its proper end. This is what the Philosopher says (Phys. ii, 7): "And because it is better so, not absolutely, but for each one's substance." Now the proximate end of the human body is the rational soul and its operations; since matter is for the sake of the form, and instruments are for the action of the agent. I say, therefore, that God fashioned the human body in that disposition which was best, as most suited to such a form and to such operations. If defect exists in the disposition of the human body, it is well to observe that such defect arises as a necessary result of the matter, from the conditions required in the body, in order to make it suitably proportioned to the soul and its operations. (Emphases mine - VJT.)
In view of the foregoing, it is impossible to suppose that had Aquinas known of the neo-Darwinian theory of evolution, he would have endorsed it. (Let me be very clear that I'm not accusing Professor Beckwith of holding this view.) For neo-Darwinian evolution is by its very nature a process which does not aim at perfection. Evolution is like a lazy mechanic: it makes use of what it can. Thus the human body, and even the human brain, is commonly described as a makeshift kludge, which is riddled with imperfections. It works well enough for people to propagate; but it is far from optimal, on an evolutionary view. The only kind of evolution which Aquinas might have endorsed would be evolution guided with a very heavy hand by God, to produce a perfect creature: Homo sapiens. But that's not the kind of evolution that modern scientists propose. And it's also not the kind of evolution propounded by some people (e.g. the Biologos Foundation) who propose that God designed the cosmos to produce humans by a random process. Only a special kind of evolution, in which God guided natural processes towards a fore-ordained goal (the production of human beings), might have satisfied Aquinas. But that would be a version of Intelligent Design theory. The fnal coup de grace for the supposition that Aquinas would have endorsed some Christian version of the neo-Darwinian theory of evolution had he lived in the 21st century is what Aquinas writes about Eve. In his Summa Theologica, Vol. I, question 92, article 4 (see http://www.newadvent.org/summa/1092.htm#article4 ), Aquinas asserts that the first woman was formed immediately by God, from the rib of Adam. As evidence for this assertion, Aquinas is content to simply cite the authority of Scripture: "It is written (Genesis 2:22): 'God built the rib, which He took from Adam, into a woman.'" Aquinas does not merely assert that this happened; he says that it should have been that way. In the preceding article (see http://www.newadvent.org/summa/1092.htm#article3 ), Aquinas argues that "It was right for the woman to be made from a rib of man," and in article 2 (see http://www.newadvent.org/summa/1092.htm#article2 ) he gives no less than four arguments in support of his assertion that "When all things were first formed, it was more suitable for the woman to be made from man." Finally, I should point out that Aquinas upheld a pretty literalistic interpretation of Scripture. For instance, in his Summa Theologica, Vol. I, q. 32, article 4 (see http://www.newadvent.org/summa/1032.htm#article4 ), he writes:
A thing is of faith, indirectly, if the denial of it involves as a consequence something against faith; as for instance if anyone said that Samuel was not the son of Elcana, for it follows that the divine Scripture would be false. (Emphasis mine - VJT.)
vjtorley
February 14, 2010
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Paul writes: "1. As I understand his writings, Aquinas asserted the special creation of humans. Is that correct?" Yes, but he is writing of the rational soul--which is specially created in every human being at every conception. (Of course, for Thomas it was after conception, but he relied on mistaken views of embryology). Paul writes: "2. Do you think it is an epistemic virtue in a system that it is, or should be, invulnerable to observational or evidential challenge?" It depends. God has maximal epistemic virtue, which means that he cannot in-principle be wrong. Of course, any philosophy of nature should be able to account for things in such a way that is coherent, predictable, and elegant, which means, of course, that it must be driven by data. And in that sense, one should be able to envision counterfactuals that would undermine one's philosophy of nature. So, for example, if organisms did not exhibit law-like characteristics, maintain substantial unity over time, seem to have intrinsic purposes that actualize certain potentials that embedded in its nature, and lose and gain properties that can be in one place at the same time (i.e., realisms concerning universals), then the case for the belief in final causality would face a serious defeater. But it would then have to deal with the fact that the one offering the defeater--the observer--seems to have to possess certain intrinsic powers to know the world that make such judgments possible. So, even though I can envision defeaters to a world with final causes, it's not clear whether anyone could be there to observe, document it, or even communicate it to others. However, one can turn the tables on your question and ask, "Can you imagine a world created by God which contains epistemically virtuous creatures who hold true beliefs for which they have warrant even though these beliefs are invulnerable to observational or evidential challenge?" If you answer, yes, then epistemic virtue does not require knowledge of counterfactual defeaters. If you answer, no, then God is not omnipotent.francisbeckwith
February 14, 2010
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Professor Beckwith (#36) First, I completely agree with you that contingent beings require a necessary cause - even if they're just a pair of hydrogen atoms. Second, I have often defended the cosmological argument on Uncommon Descent. In particular, I have often cited A New Look at the Cosmological Argument by Dr. Robert Koons, in my opinion its ablest modern exponent. You can check out how I fared here (it's instructive): https://uncommondescent.com/intelligent-design/disappointed-with-shermer/ After a ding-dong philosophical dogfight that lasted two weeks and comprised 746 posts (a record?), how many converts did I make? None, I'm sorry to say. What do I conclude from this? Metaphysical arguments simply don't work with most people in the modern age, as they're too apt to distrust their intuitions in matters metaphysical. Even if you argue them into a corner, they'll just say that there must be something wrong with the argument. Does this point to bad faith on their part? No. To modern skeptics, the reasons for doubting the existence of God (mostly related to the problem of evil) have stronger evidential force than any argument based on metaphysics. (This is especially true since the advent of quantum physics, which has shattered many people's confidence in even the most obvious metaphysical statements.) The beauty of ID is that it meets skeptics on their own philosophical turf. It avoids controversial metaphysical premises, and builds its case on a combination of mathematics, science and abductive reasoning. People respect mathematics and science, and they can see the force of abductive reasoning in everyday contexts. You charge ID with reinforcing bad Enlightenment thinking:
But this teaches two bad lessons: (1) it teaches that the God of theism need not be invoked to account for any aspect of nature without it being a case of specified or irreducible complexity. (2) It teaches that “natural processes” are a defeater to belief in final causes. But no one, prior to the Enlightenment, believed that.
In response: ID proponents do not argue that natural processes are non-teleological; nor do we claim that complexity which is not specified can be explained without God. We're just trying to engage people whose sensitivities to the sheer contingency of events in this world have been dulled by the constant conjunction of cause and effect, and who have come to take this conjunction for granted. If you've discovered some new metaphysical "shock treatment" that re-sensitizes people in this spiritual condition, then I'd love to hear about it. In the meantime, I try to awaken people's sense of awe by pointing to the staggering intelligence that must have gone into the making of the first cell. Most people still have a residual sense of awe at the complexity of the natural world, and I try to work on that. For instance, videos like these at http://vcell.ndsu.nodak.edu/animations/ make a powerful visual case for ID, even if this was not the authors' intent. ID takes us to an Intelligent Designer, but ID alone cannot show that this Designer is God. Still, showing people that there is an Intelligence Designer of life and the cosmos is a big step in the right direction, and it helps people to look at the world in a new way. The world is not the product of mindless forces; there is indeed a Mind behind it all. But if you have a better way of reaching people and reawakening their sense of wonder, then good luck to you.vjtorley
February 14, 2010
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To Frank Beckwith (if he's still reading this thread), Two questions: 1. As I understand his writings, Aquinas asserted the special creation of humans. Is that correct? 2. Do you think it is an epistemic virtue in a system that it is, or should be, invulnerable to observational or evidential challenge? Some comments. When I wrote "don't know what 'Ground of Being' means," the relevant context was the phrase could mean in my little vignette, because you said that I had equated the Ground of Being with a janitor. Now I see that by 'Ground of Being' you meant God Himself -- which is so far off what I intended to illustrate (with the janitor) that it's disturbing. Maybe I drank too deeply at the wells of empiricism at the Univ. of Pittsburgh, but I think we are (much) better off without the cumbersome apparatus of Aristotelean categories. Or, to put the point less confrontationally, Aristotle was a smart guy, but like all smart guys, he made proposals and mistakes, something can be learned from both, but they aren't Gospel. My deepest understanding of empiricism, btw, springs from 1 John 1:1-2.Paul Nelson
February 14, 2010
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Dr. Beckwith -- So, when Dembski, for example, says that his explanatory filter (EF) provides warrant for someone to believe that the bacterial flagellum is designed and not other parts of the physical organism in which the bacterial flagellum is found, he is in fact saying that one does not have warrant to claim those other parts are not designed. Saying something is designed is not saying something else is not designed. You find a rock in a field and desire to know if it was placed there purposely as an ancient boundary marker but have no reasonable means of ascertaining it. That doesn't mean you should reject an assertion of design regarding symbols engraved on a rock you find in another field. Maybe the better analogy might be that you know that a rock in a field was placed as a boundary stone but that the reasons for knowing the design are different than the ones for knowing the design of the engravings; and further you know that someone arguing that the boundary stone was not designed is not being irrational unlike someone disputing the design of the engravings.tribune7
February 14, 2010
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Vorley writes: "In short: the argument that undirected processes lack the causal sufficiency required to produce the kind of complexity we find in living things is one which atheists will have no problem understanding, even if they contest the vital premise." But theists don't believe that there are any physical processes that are undirected in the sense that the atheist says they are undirected. If, for example, the universe consisted of two atoms, one revolving around the other, it would be simple. And yet the theist reflecting on this hypothetical scenario would say that the atoms' relation to each other is designed since two contingent beings with certain powers for attraction cannot explain themselves, for they would need a necessary being to keep them in existence. Moreover, for the ID advocate it is not complexity per se that is doing the work. It is complexity of a certain sort: irreducible or specified. If, for example, the ID advocate can show that entity X, which has the property of specified complexity, cannot be accounted for by any known processes to which scientists typically appeal (e.g., natural selection), that fact has no bearing on the theist's claim that he knows that it is designed. After all, if a natural process were discovered, it would not "hurt" the theist's belief in final causes. All it would do is hurt the ID-advocate's case for special intervention in the normal development of the organism's evolution. But this teaches two bad lessons: (1) it teaches that the God of theism need not be invoked to account for any aspect of nature without it being a case of specified or irreducible complexity. (2) It teaches that "natural processes" are a defeater to belief in final causes. But no one, prior to the Enlightenment, believed that. Why would a Christian want to teach these lessons?francisbeckwith
February 13, 2010
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Paul writes: "I don’t know what “Ground of Being” means. Sounds like Tillich to me, but that can’t be what you have in mind." Yikes! Where did you study philosophy? Have you no acquaintance with the understanding of God as the Being from which everything that exists receives its existence? You need to be more than peeping Thomist. You should introduce yourself to the Angelic Doctor! :-) Paul writes: "I’d encourage you, Frank — challenge you, actually — to find a passage in any of the writings of Dembski, Meyer, Wells, Behe, Johnson, et al., where physical regularities or laws are held to be undesigned or autonomous." Here's what I was thinking. According to the dominant understanding of theism, God designed everything insofar as he is the provident First Cause of the universe he brought into being and sustains. So, when Dembski, for example, says that his explanatory filter (EF) provides warrant for someone to believe that the bacterial flagellum is designed and not other parts of the physical organism in which the bacterial flagellum is found, he is in fact saying that one does not have warrant to claim those other parts are not designed. It does no good to say that the EF can have false negatives when you are at the same time claiming the EF is the great saviour for reintroducing design in one's philosophy of nature. After all, the skeptic could say that what all he wants is warrant to believe in design, not warrant to disbelieve in design. So, you've actually provided him with an out to ignore philosophical arguments that do not hitch their wagons to the latest science. The key is to smash his scientism. Allowing him to keep his scientism and the EF is harmful to nurturing the sort of philosophical curiosity that scientism impedes and protects people in their ignorance. So, this poses several problems: (1) If God is the First providential Cause, then the non-EF-designed parts are designed, (2) the bacterial flagellum's role in the preservation, sustenance, growth, and development of the whole organism is isolated from the whole. But organisms are wholes whose parts receive their purpose from the role they play in the whole. But, according to the EF, the non-bacterial flagellum parts of the whole are not those things for which we can have warrant in claiming they are designed. (3) The reason for this is that the EF connects design to efficient, rather than final, causes. Final causes, sadly for those enamored by scientism, are not the sorts of causes that can be detected by instruments like the EF. They are basic to the infrastructure of the universe and are known by the mind because the mind's intellect has the power to know those sorts of things. And, of course, this knowledge about the mind's powers are not themselves the consequence of empirical detection or quantification (though they may activated by such encounters). That is, these powers are logically prior to our investigation of the world. It is part of what was once called "first philosophy," which has, sadly, been rejected by analytic philosophers who think they can love wisdom without love or wisdom. They think they can do it by linguistic analysis and copying the methods of the hard sciences without adequately reflecting on the nature of the knower and the nature he claims to know. This is why, for example, Dembski's narrative of the history of design ties its apparent demise and resurrection to the success (and apparent inadequacy) of Darwinism rather than to the rise of nominalism over 5 centuries earlier. So, instead of getting at the root of the problem--medieval anti-realism--he accepts the nominalist empiricist assumptions and tries to fight anti-design on the terms put in place by the Darwinians and their philosophical predecessors. In my forthcoming article, I detail this in a footnote, which I now reproduce here:
In Dembski’s narrative of the history of the design argument, he pretty much concedes this. See DEMBSKI, DESIGN REVOLUTION, supra note 39, at 66. He states that “with the rise of modern science in the seventeenth century, design arguments took a mechanical turn. The mechanical philosophy that was prevalent at the birth of modern science viewed the world as an assemblage of material particles interacting by mechanical forces. Within this view, design was construed as externally imposed on preexisting on inert matter.” He goes on to show how this view made possible the natural theology of William Paley (1743-1805), author of the famous Watchmaker Argument. Id. at 67. However, writes Dembski, Darwin, with the publication of Origin of Species, “delivered the design argument its biggest blow,” though that did not spell the end of design arguments. Id. at 68. Instead of “finding specific instances of design within the universe,” design arguments focused “on determining whether and in what way the universe as a whole was designed.” Id. at 69. But, fortunately, all was not lost. According to Dembski, “[d]esign theorists see advances in the biological and information sciences as putting design back in the saddle and enabling it to out-explain Darwinism, thus making design rather than natural selection current the best explanation of biological complexity.” Id. at 288.
francisbeckwith
February 13, 2010
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It's obvious the hand was reattached by all of the janitors, nurses, medical coding clerks, and accountants holding knives, needles, and thread while bumping randomly into everything in the hospital. Given deep time of course. There is no need for these super-skilled, super-educated, superhuman surgeons. Accountants are pretty smart, you know, they could figure microsurgery out in a few generations. As a matter of fact, this is the basis of our "CPA world" hypothesis on how surgery occurs. Besides, we know that all of these non-surgeon employees can reattach hands because if they couldn't, their hospitals would go bankrupt and vanish. So the only hospitals that remain are the ones where the non-surgeon employees can do surgery; all others die off because of natural selection. So I reiterate: there is no need for surgeons.angryoldfatman
February 13, 2010
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----Jerry to F. Beckwith: "Given that, how can one argue that ID is bad theology if the largest religion in the world is indifferent to it." This, too, is an excellent point. Many prominent Catholics are in the ID camp, including several bishops, and Fr. Thomas Dubay has even cranked it up a notch, writing "The Evidential Power of Beauty," celebrating the work of Dembski and Behe. All these Catholics, by the way, are Thomists, and would laugh their head off if someone tried to tell them that the inference to design violates Aquinas' law of Divine causality. Aquinas himself would laugh inasmuch as he believed that God created man in finished form.StephenB
February 13, 2010
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---Paul Nelson: "About “science failing” — Barr’s piquant phrase that captures a whole world of wrongheaded opinion. I wonder if Barr sees archeological discovery, or the identification of criminal suspects, or any other use of forensic of design-based reasoning, as a failure." Exactly right. By Barr's reasoning, based on the rule of methodological naturalism, archeologists and forensic scientists are not doing science insofar as they transcend natural causes and make an inference to design. Of course, as I pointed out on another thread, he cannot even define a "natural cause," and cannot, therefore, argue his own case with any logic, let alone refute ID's arguments. He tries to get around this by making a hard and fast distinction between "hard sciences" such as physics, and other sciences, such as archeology, implying, but not daring to state explicitly, that only the former group qualifies as real science.StephenB
February 13, 2010
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Dr. Beckwith, I will ask you again, if ID has theological implications how then can a Catholic accept it or not accept it and it have nothing to do with that person's religion. In other words, in one of the largest if not the largest religion in the world, the implications of ID has no meaning theologically. Given that, how can one argue that ID is bad theology if the largest religion in the world is indifferent to it. And how can you argue that it is bad science if ID uses all the tools of current science and the only thing it does it make some different conclusions in a few areas.jerry
February 13, 2010
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Heinrich -- I thought IDers insisted that we weren’t allowed to ask who performed the surgery – it was enough to say that it was performed. IDists may certainly ask who performed the surgery, it's just that ID won't provide the answer. ID, however, will show that it was surgery that was performed and not random cutting.tribune7
February 13, 2010
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Heinrich:
I thought IDers insisted that we weren’t allowed to ask who performed the surgery – it was enough to say that it was performed.
Nope, not even close. ID is about the design only. The who, how, why, when are all separate questions just as the OoL is kept separate from the theory of evolution. Dembski goes over this in "No Free Lunch". IDists are smart enough to understand that in the absence of direct observation or designer input the only possible way to make any scientific determination about the who, how, why and when is by studying the design in question. And that is why ID is not a dead-end- there are other questions it opens up and being humans we will try to answer them.Joseph
February 13, 2010
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vjtorley wrote:
I take it that Paul Nelson’s point in his excellent post was simply that the notion of causal sufficiency is compatible with a wide variety of metaphysical viewpoints, and that very few atheists would find this notion problematic.
Exactly. And Vince's example of AGW is a perfect illustration of the same point. Ad Francis Beckwith: The janitor is meant to correspond to fundamental physical regularities. I don't know what "Ground of Being" means. Sounds like Tillich to me, but that can't be what you have in mind. I'd encourage you, Frank -- challenge you, actually -- to find a passage in any of the writings of Dembski, Meyer, Wells, Behe, Johnson, et al., where physical regularities or laws are held to be undesigned or autonomous. Given that all of the above are classical theists affirming the doctrine of creation ex nihilo, those passages won't be there. What you will find are arguments that the causal powers within the designed universe vary in kind. Janitors don't perform surgery, so to speak. It is against the background of the causal insufficiency of physical laws to explain (for instance) biological complexity, that design stands out. About "science failing" -- Barr's piquant phrase that captures a whole world of wrongheaded opinion. I wonder if Barr sees archeological discovery, or the identification of criminal suspects, or any other use of forensic of design-based reasoning, as a failure. Answer to my own question: no, of course not, because in such cases, he's not begging the question against intelligent causation.Paul Nelson
February 13, 2010
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The OP is confusing. I thought IDers insisted that we weren't allowed to ask who performed the surgery - it was enough to say that it was performed.Heinrich
February 13, 2010
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Professor Beckwith raises an interesting point regarding the notion of causal sufficiency. I take it that Paul Nelson's point in his excellent post was simply that the notion of causal sufficiency is compatible with a wide variety of metaphysical viewpoints, and that very few atheists would find this notion problematic. (One can never say none, of course; there are atheists who deny the existence of causes altogether!) Here's an everyday example. Proponents of anthropogenic global warming commonly argue that changes in the Sun's output are insufficient to account for the rise in average global temperatures observed since the late 1970s. The point they are making here is that solar fluctuations lack causal sufficiency, with regard to the phenomenon that scientists are attempting to explain. Whatever one thinks about global warming, the argument makes perfect sense. Theists and atheists can appreciate it. The only question is: are the premises correct? In short: the argument that undirected processes lack the causal sufficiency required to produce the kind of complexity we find in living things is one which atheists will have no problem understanding, even if they contest the vital premise.vjtorley
February 13, 2010
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