Jeffrey Koperski on Two Bad Ways and Two Good Ways to Attack ID (Part 1): Two Bad Ways

In the next two (potentially three) articles I’ll be taking an in-depth look at an excellent paper written by Jeffrey Koperski, a philosopher of science at Saginaw Valley State University. Koperski has written about ID in several publications (1), which I highly recommend, and he takes a balanced and sensible approach to this topic. As far as I can tell, he doesn’t accept ID, but takes a constructively critical stance, so his work is well worth engaging with.

As one can tell from the title of the paper, Two Bad Ways to Attack Intelligent Design and Two Goods Ones(2), Koperski critically analyses two common criticisms of ID, suggesting that they are highly dubious lines of argument. He then goes on to suggest two better ways of trying to refute design. In this first part, I’ll be taking a look at what he sees as two bad arguments. In the next article I’ll then turn to what he sees as two better arguments, and find out whether or not they withstand scrutiny.

Guilt by Association & Motive Mongering

The first faulty line of reasoning that gets examined, is an argument commonly used by philosopher Barbara Forrest and many others. According to Forrest, ID is little more than stealth creationism. The arguments used in favour of design are highly suspect primarily because the major figures in the movement have religious motives and therefore don’t genuinely care about science. However, the blanket label “creationism” or “creationist” is too vague to be meaningful and only serves as a rhetorical slur. In one sense, all theists are creationists because they believe a god created the universe. However, as Koperski notes, this entails the absurdity that Christian neo-Darwinists such as Kenneth Miller are creationists but ‘No one familiar with the debate would consider him a creationist.'(3), (at least in the sense that Barbara Forrest means). To confuse matters further, there are ID proponents such as Paul Nelson, who are young earth creationists and also proponents like Michael Behe who accepts an old earth and common ancestry. Whatever the label “creationist” refers to, it’s clear that it is something religious, and to most people creationism conjures up images of religious fanatics who deny an old earth and other scientific evidences, based on literal readings of Genesis. Koperski essentially argues that this tactic is ‘what some logic texts call “stereotyping”.'(4) It could also be said that, as a response to the arguments ID advocates make, critics commit a type of ad hominem fallacy known as guilt by association, in effect saying that ID arguments fail in virtue of its advocates being creationists, and having theological motives.

The key problem with the appeal to motives, is that it tells us almost nothing at all about the quality of the arguments in question. No matter how much ‘dirt’ ID critics dig up, in the form of allegedly revealing quotations by ID theorists about what’s really driving them, it does nothing to rebut their specific arguments. Koperski writes ‘Lysenko’s theory of inheritance was not bad because the Communist Party in the Soviet Union promoted it: it was bad because the theory was an experimental failure.'(5) He also rightly calls attention to figures like Martin Luther King and William Wilberforce who were explicitly motivated by their religious views. In his book The Physics of Theism, Koperski points out that most of the founders of modern science were unequivocal about their religious motivation. He includes a quote by Isaac Newton that sounds similar to the ‘incriminating’ quotes by ID supporters that critics wield to show ID theorists are merely religiously motivated fanatics:

When I wrote my treatise about our Systeme… I had an eye upon such Principles as might work with considering men for the beliefe of a Deity & nothing can rejoyce me more than to find it usefull for that purpose.(6)

Does Newton’s admission here mean he was really a covert creationist, and therefore his work should be kept out of science? Of course not. And it’s telling that we never hear critics make the same accusations toward these other scientists and their work. Apparently, one is permitted to have a religious motive, unless you’re an ID proponent. Koperski concludes:

Newton had a religious motive for this work. The same goes for Boyle, Faraday, and many other scientists past and present. This fact does not make their work nonscience or bad science. Good science can be produced from a variety of motivations, including religious ones.(7)

Motive mongering gets the argument nowhere. If ID critics obsessively point to the theological motives of their opponents, those on the other side can do likewise, and it’s a relatively easy thing to do. Richard Dawkins remarked that ‘Darwin made it possible to be an intellectually fulfilled atheist.'(8), and therefore allies his atheism to his views on evolution. Similarly, ID critic Eugenie Scott signed the third humanist manifesto.(9) Perhaps her aversion to ID is merely a cover for her atheism? One can find similar atheistic associations amongst many other ID critics. Let’s just focus on the arguments because ‘…it seems “guilt by association” is a game that each side can play.'(10)

Before I move on to examining the second bad argument that ID critics use, I want to briefly highlight a paper that was published in response to Koperski’s paper. Christopher Pynes, a professor of philosophy at Western Illinois University, wrote a paper called ‘Ad Hominem Arguments and Intelligent Design’(11) in response to Koperski’s examination of this line of attack. Quite astonishingly, Pynes actually attempted to justify using ad hominem attacks against ID theorists. Pynes paper is one of the worst papers I’ve come across in the ID debate and I’m surprised it was published. Various good responses have been made to his paper.(12)

Methodological Naturalism: A Ground Rule or A Metatheoretic Shaping Principle?

The dispute over biological design raises a plethora of issues. One area of disagreement at the heart of considerations of the scientific status of ID, is methodological naturalism, a ‘metatheoretic shaping principle.'(13) Critics such as Robert Pennock, and in fact most critics, fall back on this objection, alleging that ID violates an essential ground rule of scientific explanation, because it appeals to non-natural concepts like intelligence. It is often claimed that methodological naturalism purifies science by keeping supernatural explanations out of the explanatory toolbox. This claim, however, has little historical support as it seems to be the case that that ‘historical confrontations between naturalism and design hypotheses were settled by inference to the best explanation…'(14) That is to say that the reason that design hasn’t been appealed to, is not because it circumvents a rule of science, but because it lacks explanatory power.

If methodological naturalism is not, after all, a logically necessary pillar of science, it could still be seen more as a provisional guideline. But as Koperski argues:

A crucial assumption in all of this is that once a concept achieves the status of a shaping principle it becomes an immutable axiom for all future science. That is a false assumption, if the history of science is any guide. Almost everything in science has been subject to change, from data and models to theories and laws.(15)

Koperski helpfully documents many cases in the history of science where various rules and shaping guidelines have been violated and changed drastically. There is no in principle reason why methodological naturalism should be exempt from similar revisions, should the evidence necessitate it. Furthermore, it is extremely difficult to see why design, supernatural or otherwise, could not count as a scientific explanation. If there are good reasons why such explanations should be excluded, Robert Pennock has neglected to provide them.

One reason that is often given is that if appeals to intelligence and supernatural agency are  permitted, what is to prevent scientists from falling back on these explanations on a whim? Surely it would hold back genuine scientific research and ignore better naturalistic explanations? Koperski sees this as a plausible objection. Of course, such worries are always a risk, however this would not be a problem for scientific explanations per se, but a potential problem for the conduct of certain scientists. Furthermore, it’s important to look to history to see whether this is a legitimate worry. Is it historically the case that scientists who were theists, and didn’t formally affirm a doctrine of methodological naturalism, became lazy and quickly resorted to supernatural explanation? It certainly wasn’t a problem for Isaac Newton and ‘The history of science remains uncooperative on this point…'(16). To sum up, Koperski argues strongly that methodological naturalism isn’t an inviolable law of science. When viewed more wisely as a provisional shaping tool, it takes away the luxury of excluding design explanations in principle, and forces us to consider the biological evidence on its own grounds. If our scientific study of the natural world cries out for an explanation that appeals to design, so be it.

Conclusion

Critics of ID ‘often use fallacies that should be familiar to any logic student.'(17) This is a curious tendency that I have often found in my reading of the critics also. Of course ID proponents aren’t always blameless, but logical fallacies (informal ones at least), amongst ID critics seem conspicuously pervasive. The two arguments examined in this article are just a couple of examples of the weak argumentation that are used to refute ID. In the next article I will examine the two additional arguments which Koperski reckons are more promising lines of attack.

References

  1. Koperski has written about ID in Two Bad Ways to Attack Intelligent Design and Two Good Ones(Zygon, vol.43, no.2 , June, 2008), Intelligent Design and the End of ScienceAmerican Catholic Philosophical Quarterly, 77 (4):567-588 (2003), The Design Revolution (book review)American Catholic Philosophical Quarterly, 78 (4):674-679, (2004), Motives Still Don’t Matter: A Reply to Christopher Pynes (co-authored with Andres Ruiz), Zygon 47 (4):662-665, (2012), Teleological Arguments for God’s Existence (co-authored with Del Ratzsch), Stanford Encyclopedia of Philosophy (2015), and in chapter 5 of his book The Physics of Theism: God, Physics, and the Philosophy of Science (Wiley-Blackwell, 2015)
  2. Jeffrey Koperski, Two Bad Ways to Attack Intelligent Design and Two Good Ones, (Zygon, vol.43, no.2 June, 2008).
  3. ibid. p.434
  4. ibid. p.435
  5. ibid. p.436
  6. Edward B. Davis, Newton’s Rejection of the ‘Newtonian World View’: The Role of Divine Will in Newton’s Natural Philosophy (In Facets of Faith and Science: The Role of Beliefs in the Natural Science, edited by Jitse M. van der Meer), Vol. 3, 75–96. Lanham: University Press of America (1996), p.78

  7. Jeffrey Koperski, The Physics of Theism: God, Physics, and the Philosophy of Science (Wiley-Blackwell 2015), p.207.
  8. Richard Dawkins, The Blind Watchmaker: Why the Evidence of Evolution Reveals a Universe Without Design (Norton & Company, Inc, 1989), p.6.
  9. Katy Hall, Eugenie Scott, Available at: http://skepticsonthe.net/eugenie-scott/
  10. Francis Beckwith, How to Be An Anti-Intelligent Design AdvocateUniversity of St. Thomas Journal of Law & Public Policy 4.1 (2009-2010), p.39.
  11. Christopher Pynes, Ad Hominem Arguments and Intelligent Design: Reply to Koperski, Zygon: Journal of Religion and Science 47(2):289–97, Available at: https://www.researchgate.net/publication/264651838_Ad_Hominem_Arguments_and_Intelligent_Design_Reply_to_Koperski
  12. Koperski, along with Andres Ruiz, responded to Pynes in ‘Motives Still Don’t Matter: Response to Pynes’. Casey Luskin also wrote two responses to Pynes here and here.
  13. Jeffrey Koperski, Two Bad Ways to Attack Intelligent Design and Two Good Ones, p436.
  14. ibid.p437
  15. ibid.p437
  16. ibid.440
  17. ibid.434
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William Dembski Moves on From ID: Some Reflections

Everyone who has taken part in the intelligent design debate will know of William Dembski. For those who aren’t familiar, Dembski is the primary architect with regard to the theoretical underpinnings of ID. Since his involvement with the movement, he has published extensively in books, papers, and blogs, and has vigorously championed his ideas in many public lectures and debates.(1)

Back in 2005, Dembski wrote a sarcastic blog post on Uncommon Descent, announcing his retirement from ID, due to the ‘rancour and daily vilification'(2) by many critics of his views. Fast forward to ten years later, and again, Dembski announces that he is retiring from intelligent design, only this time it’s no joke.

In November 2015, he refurbished his website and in his first post noted that ‘In the last few years, my focus has switched from ID to education, specifically to advancing freedom through education via technology.'(3) In a revealing interview with Christian apologist, Sean McDowell he also noted that:

With regard to my research, it has shifted quite a bit these days. I’m largely retired from intelligent design. My last serious writing effort on intelligent design was my 2014 book Being as Communion: A Metaphysics of Information. It encapsulates my two decades work on intelligent design, and I’m not sure I have a whole lot more to add.(4)

Finally, in a post in the following month, he clarified that:

I really am retired from ID. I no longer work in the area. Moreover, the camaraderie I once experienced with colleagues and friends in the movement has largely dwindled.(5)

Dembski has held many formal associations with ID organisations, including his Discovery Institute fellowship, but he notes further in the post that he has also resigned from these.

What to make of Demski’s decision? Soon after these remarks were made, inevitably there were several responses from hostile ID bloggers. In one post, the blogger at The Senuous Curmudgeonnot a particularly sensible ID commentator, attempted to speculate about the reason behind Dembski’s decision. The author ponders whether there had been a fallout with the Discovery Institute, financial problems, or he just realised that ID is a dead end. Some even more unsavoury speculations can be found in the comments section, should you wish to torture yourself. Of course, given the hatred directed at Dembski by many critics of this ilk, nobody is content to take him at his word and be happy with the fact that he might have just moved on because he wants to focus on other matters.

There’s no evidence to suggest a fall out or that Dembski thinks ID has had its day. In fact he has stated, ‘I’m not talking about any falling out. It’s simply that my life and interests have moved on. It’s as though ID was a season of my life and that season has passed.'(7) He reiterates that most of the action in ID is in a two-pronged approach, with the information-theoretic work at the Evolutionary Informatics Lab and the molecular biology research at the Biological Institute. As to the state of his work and the ID viewpoint as a whole, he still sees it as being in very good shape, at least in terms of its scientific validity:

I would say that we have by far the better argument. Indeed, the Conservation of Information results described in my book Being as Communion (cited in the last question) and developed at length by me and my colleagues at the Evolutionary Informatics Lab seem to me to show that Darwinism cannot succeed as a complete theory of evolution, and that it requires hidden sources of information that it must smuggle in and that are best conceived as the product of intelligence. So I would say we have shown (as in demonstrated and not merely gestured at) that naturalistic evolution is a failed intellectual and scientific enterprise.(8)

It is clear that Dembski’s ‘retirement’ from ID is fairly mundane. He simply wishes to move on. He gives no indication of repudiating his work or thinking that ID’s present and future prospects are negative. As he notes in some of the posts and the interview I have cited, he’s not completely done yet, and still has a few things yet to be published including second additions of The Design Inference and No Free Lunch, and a new book on evolutionary informatics with Winston Ewert, and Robert Marks. So, still something to look forward too.

Finally, in terms of my own reaction to hearing Dembski’s statements, I have to say that I was a little disappointed. Dembski was almost single handedly responsible for rigorously developing the theoretical foundations for design theory. I for one have enjoyed reading Dembski’s work for several years now. Whether or not you agree with his work, I don’t think it can be rationally denied that he’s produced some highly original, and thought provoking arguments in favour of design. Though he won’t be publishing much else on this topic, he has left behind a pretty substantial body of work that will continue to be argued over for years to come.

References

  1. Dembski’s primary works include his first book, The Design Inference: Eliminating Chance through Small Probabilities (Cambridge University Press, 1998), No Free Lunch: Why Specified Complexity Cannot Be Purchased without Intelligence (Rowman & Littlefield, 2002), The Design Revolution: Answering the Toughest Questions About Intelligent Design (IVP,2004), The Design of Life: Discovering Signs of Intelligence in Biological Systems (Foundation for Thought and Ethics, 2008), and Being as Communion: A Metaphysics of Information (Routledge, 2014). Much of his other work can be found in various articles and papers, including his more technical work with The Evolutionary Informatics Lab
  2. William Dembski, My Retirement From Intelligent Design, Available at: http://www.uncommondescent.com/intelligent-design/my-retirement-from-intelligent-design/
  3. William Dembski, A New Day, Available at: https://billdembski.com/a-new-day/
  4. Sean McDowell, How is the Intelligent Design Movement Doing? Interview with William Dembski, Available at: http://seanmcdowell.org/blog/how-is-the-intelligent-design-movement-doing-interview-with-william-dembski
  5. William Dembski, Official Retirement From Intelligent Design, Available at: https://billdembski.com/
  6. The Senuous Curmudgeon, William Dembski is “Moving on”, Available at: https://sensuouscurmudgeon.wordpress.com/2015/11/20/william-dembski-is-moving-on/#comment-96947
  7. Dembski, op cit
  8. McDowell, op cit

Critic’s Corner: Kenneth Miller

Ken Miller is a cell biologist at Brown University. Miller is probably the most well known critic of ID, in part, due to his books Finding Darwin’s God and Only a Theory, his participation in the Dover trial, and his skill as an entertaining and charismatic science communicator.

Miller has vigourously sparred with many key ID proponents in print and in person for over a decade. Most of his response to ID has been directed at Michael Behe and his claims about the irreducible complexity of the bacterial flagellum, the blood clotting cascade, and the limits of neo-Darwinian mechanisms.

Miller’s criticisms of ID seem very strong on the surface, and are often cited as knockdown arguments. However, a closer examination of his critiques reveals a lack of substance and some deep misunderstandings.

Here are Miller’s published and recorded responses to ID, followed by responses to his work from ID theorists and others:
Finding Darwin’s God: A Scientist’s Search for Common Ground Between God and Evolution

Only a Theory: Evolution and the Battle for America’s Soul

Articles/Papers on ID 

YouTube Playlist: Ken Miller’s Lectures and Debates

Reasonable Doubts Podcast Episode: Darwin Day With Ed Brayton and Ken Miller

Testimony transcript from the Dover trial: Part 1/Part 2/Part 3/Part 4

Responses

 

A List of Selected Responses to Kenneth R. Miller

Responses to Ken Miller at Uncommon Descent

Responses to Ken Miller at Evolution News and Views

Responses from Cornelius Hunter

Responses from Answers in Genesis, Institute for Creation Researchand Creation Ministries International

Bradley Monton’s Responses to Ken Miller

Denyse O’Leary’s Responses

Michael Behe’s Responses

Kenneth Miller Resists Chloroquine Resitance

How Did We Get Here? (A written debate between Kenneth R. Miller and Philip E. Johnson)

Banana-Eating Moth Evolved in Less Than 1000 Years?

A Date With Ken Miller

Kenneth Miller’s Best Arguments Against Intelligent Design (accompanying lecture by Sean D. Pitman)

Truth or Dare with Dr. Ken Miller: A Lecture Guide to the Anti-Intelligent Design Claims by Dr. Kenneth Miller 

Mutilating Miller

Miller’s Meanderings: Only the Same Bogus Contentions

Dr. Kenneth Miller: Ignoring the Facts?

In addition to the above material, you can also find various points of response in most works of ID proponents.

Quote of the Month: William Dembski on the Process of Design

Each month I’ll be selecting a quote that’s relevant to the ID debate. The quote I pick could be supportive or critical of ID. Accompanying each quote will be a few of my own thoughts, but ultimately I’d like it to be a chance to focus on it and get some thoughts from readers.

This week’s quote is taken from William Dembski’s 2002 book, No Free Lunch: Why Specified Complexity Cannot Be Purchased Without Intelligence. Here Dembski attempts to give us a general account of the design process, beginning from the designer’s initial end goal and ending with the designed object:

How a designer gets from thought to thing is, at least in broad strokes, straightforward: (1) A designer conceives a purpose. (2) To accomplish that purpose, the designer forms a plan. (3) To execute the plan , the designer specifies building materials and assembly instructions. (4) Finally, the designer or some surrogate applies the assembly instructions to the building materials. What emerges is a designed object,…

(William Dembski, No Free Lunch: Why Specified Complexity Cannot Be Purchased Without Intelligence (Langham, MD: Rowman & Littlefield, 2002), p.xi.)

Dembski notes that this process is uncontroversial in cases of human design at least, and that one of ID’s main objectives is to provide a criteria that we can use to infer design in cases where we lack knowledge of this design process, affectively using effect to cause reasoning.

What do readers think?

Are there additional steps that could be added to this?

And is this a good approximation of the process of design?

Does our knowledge of human design processes permit us to infer it in cases where we know that the designer wasn’t human?

Giving the Critics a Fair Hearing

It goes without saying that ID isn’t the most popular idea in the world. Since its development and increased prominence in western culture, it has been widely derided and criticised. It has many, many critics.

Among those critics are people from a wide range of disciplines including biology, chemistry, physics, mathematics, philosophy, theology, and journalism. ID also has the misfortune of being disliked not only by atheists and naturalists (as one might expect), but also many theistic evolutionists, and even more surprisingly, many young-earth Creationists. There are of course many within those particular groups who take the design view, or are at least sympathetic towards it, but by and large it has critics from pretty much every discipline and metaphysical position out there.

In my own research, I have examined the work of most of the main opponents of design, that is, critics who have publically tried to refute it in books, papers, articles, and debates. My tentative assessment in light of the many criticisms, is that though there are a few minor points that critics get right on rare occasions, the main pillars of ID still stand unrefuted. It’s also clear that most people just don’t even understand what ID is. They fail to make basic yet important distinctions and cannot even represent ID in a manner that truly reflects the theory. Most detractors dismiss it out of hand and don’t engage responsibly with advocates of design. Having said all that, I don’t want to give ID advocates a free pass either. I’m not always happy with the way some ID supporters engage with the opposing side. Some on the pro-ID side can overstate their case and dismiss the modern theory of evolution without fully understanding it. I will be the first to admit that I don’t fully understand all aspects of evolutionary biology, though I have a fairly decent grasp of it. I’m still learning. I think the key is humility and understanding. The fault can often be on both sides of the debate.

As I’ve said, the majority of the critics do bad job of trying to refute design theory. Are there any serious critics? Yes. But I can count the number of serious, responsible critics (those who offer very strong objections to ID), on one hand.

Though I am an ID proponent, on this blog I aim to take a balanced and honest look at this issue. The last thing this debate needs is a one-sided polemic. The arguments on both sides need to be considered fairly. One way to help aid this spirit of self criticism is to really listen to what the critics say. To make the views of the critics easily accessible, I had the idea of feature a ‘Critic’s Corner’ series on this blog. Each post will focus on a specific critic of ID, and tell you a little about them. More importantly, it will document their published work, providing links to their work relating to this topic. In addition to this I will also document some of the responses from ID theorists to the critics. This, I hope, will make it easier to follow the threads of the debate. Some may object that this will give too much space to those hostile to design. But we must first listen to, and understand them (and in some cases learn from them), before we can refute them. This can only help to improve ID and move knowledge forward.

Why the Question of Biological Origins Really Matters

In the foreword to the intelligent design text, The Design of Life, biochemist William S. Harris notes:

The scientific community continues to wrestle with the deep and fundamental questions: Where did the universe come from? How did life originate? How did a coded language (i.e., DNA) come to form the basis of life? How could multicellular life have originated from unicellular life? What is the origin of complex molecular machines that are inside every cell and that are necessary for life?(1)

Who cares?

Sometimes we can be too busy arguing with those who hold the opposing view, that we forget why we’re so intellectually and emotionally invested in this area of inquiry. On the other hand, it is lamentably the case that many people don’t even stop to seriously consider these questions. Here I want to pause, take a step back, and consider whether this issue really matters at all. I have always thought it does matter, and I think you should too. Here’s why:

1) It’s a question of historical significance.

As rational creatures, we humans have wondered about our origins for millennia. Even now, we still wonder. Critics of of the modern intelligent design movement would have you believe that this is just a recent controversy initiated in the US by anti-scientific Christian fundamentalists in order to surreptitiously inject creationism into schools. This narrative, however, is completely off the mark and also neglects the crucial point that this is a historically ancient dispute.

Anthony Long points out that ‘much that divides the two sides in modern America was already a major source of debate in classical antiquity, pitting theist Platonists and Stoics against evolutionist Epicureans.'(2) He further argues that ‘The Epicureans are antiquity’s principal evolutionists and opponents of intelligent design.'(3) As for those who argued for design around this period, in his historical survey of the history of arguments over design, Stephen Meyer writes:

Design arguments based on observations of the natural world were made by Greek and Roman philosophers such as Plato and Cicero and by Jewish philosophers such as Maimonides and by Christian thinkers such as Thomas Aquinas.(4)

Moving further on, it continued to be an issue for the founders of modern science such as Johannes Kepler and Isaac Newton. Philosophers and theologians also eagerly entered the fray. For Immanuel Kant, David Hume, Thomas Reid, and William Paley, it was an issue that that dominated much of their work.

And here we are, still asking similar questions. Given its turbulent past, and relevance today, this debate isn’t going to disappear anytime soon. In fact, discussion around this issue has never been more vibrant and widespread, and its bound to continue on this trajectory. When we enter into this discussion, we aren’t merely arguing over a petty and parochial concern. We are engaging in a historically important and increasingly relevant dialogue, one that has occupied the minds of some of the greatest intellects.

2) Science is interesting.

When asked what his approach was, the former editor of New scientist magazine, Alun Anderson asserted, ‘What’s happening in science is the most interesting thing in the world, and if you don’t agree with me just f*** off.'(5) This comment was subsequently made well known by Richard Dawkins.(6) Of course, I wouldn’t put it in such strong terms, but essentially I think everyone should have a healthy appreciation for science, regardless of ones worldview. I realise that in one sense this is a highly subjective claim, since people aren’t always interested in the same thing, but I think there is more to this point than merely being interested.

If you’re religious, you should be in awe of God’s creative genius and want to understand it in some measure. I use the word should very deliberately because theologically, I think humans have a moral and intellectual obligation to at least reflect deeply upon these matters. If you’re not religious, you may think that perhaps its not as much as an objective intellectual obligation, but rather more an expression of human rationality and curiosity. Either way, whatever worldview we happen to hold, science infiltrates into most areas of our lives. As Jennifer Wiseman explains

Agriculture, entertainment, energy production, communications, and health care are just a few of the ways science and technology shape life for people around the globe, and affect all other life on the planet as well.(7)

In terms of the study of the natural world, science is the most effective set of tools we have. And it’s a truly wonderful human activity.

3) Biology is about life.

The origins debate ‘remains a point of concern and controversy, because it deals with the greatest of all mysteries, our own origins, and our place in human nature.'(8) The good news is that all we have to do to begin a journey of self-understanding (and an understanding of our fellow animals), is to start by looking under our very own noses. The answer is right here in front of us.

David Berlinski highlights the importance of this point well when he notes that ‘There is a wide appreciation of the fact that if biologists are wrong about Darwin, they are wrong about life…’.(9) Biology reveals to us a world of stupefyingly complex living systems. Let us not forget that we are among these perplexing living systems. The debate over intelligent design is vitally important because it is a quest to understand the secret of life.

4) It has many intra and extra-scientific implications.

At the end of the day, does it really matter either way? Well, yes it does. The reason why it matters is that the answers to these questions have far reaching implications. If the truth behind nature is that design is real, it has many implications for science education (it would affect what we teach in the classroom). And some would argue that it would drastically change the way we do science, and how we define science itself.

Even if this is the case, surely there are more pressing issues we should be talking about like climate change and social equality? Indeed we should be talking about these issues, however that doesn’t mean we shouldn’t be talking about matters concerning origins either. We can and should think deeply about both because:

our concern about humanity’s social ills and our planet’s environmental catastrophes—and our motivation to act—are deeply connected to what we think about human origins.(10)

Our origins outlook also colours our views on religion and ethics, and it no doubt affects several other areas.

On a more fundamental level, one’s views on this subject can affect one’s worldview and vice versa. Stephen Meyer notes that:

Signature in the Cell: DNA and the Evidence for  poses a serious challenge to the materialistic worldview that has long dominated Western science and much of Western culture.(11)

If you believe life is a product of design, you will see humans and animals in a much different light. Likewise, if you think that life is purely the result of chance and necessity, that will make you see things differently too. Our beliefs about the nature of nature have huge consequences.

5) Science is an inclusive and interdisciplinary inquiry

Science today is a more interdisciplinary endeavour than it ever has been. The bountiful fruits that it has given us has made us realise that nature is far richer and multifaceted that we could have thought. Now we need all the conceptual and practical tools we can muster. Today there is a dazzling multitude of fields and sub-fields within science with many areas overlapping and cross-fertilising. Modern biology in particular takes an integrative approach towards the study of the natural world due to its increasing interdisciplinary nature and this makes for a stunningly powerful research process.

The debate about the nature of biological life is fascinating partly because it touches on so many areas including molecular biology, genetics, zoology, paleontology, information theory, engineering, computer science, sociology, philosophy, ethics, education, politics, religion, history…The list goes on. This is a very inclusive problem, and so people from a multitude of disciplines can weigh in.

Conclusion

For me, the origins dispute has great significance and importance. I hope the reasons I outlined above might encourage you to reconsider this topic and find out more for yourself. It’s easy to fall into the trap of thinking this is merely a sectarian theological argument over creationism. To be perfectly honest, I often find ‘creation/evolution’ disputes to be quite banal, repetitive, and irritating. Worst of all, too often such discussions rapidly descend into heated idiological slanging matches. As a result, casual observers withdraw and decide to wash their hands of the issue. Understandably, onlookers might conclude that it’s not a dispute worth getting involved in, given it’s often unproductive and unfriendly nature. Speaking as a Christian, many people in my generation see it as a stale and embarrassing sideshow that is primarily the interest of close minded fundamentalists, eagerly wishing to defend their particular interpretation of the creation accounts in Genesis.

But in my view, there is another way of looking at these perennial questions. Debates about creationism and evolution often get hopelessly muddled with the issue of intelligent design. This confusion has been encouraged by people on both sides of the debate unfortunately, due to a failure to make basic distinctions and less than savoury motives. Arguments about creationism are primarily theological disputes. And though I wouldn’t say this of all creationists (young and old-earth), many seem to use science merely as a tool to achieve a theological end. However, as I have tried to argue, there’s is much more to this topic than the often stale and unedifying “creation vs evolution” arguments. This is a rich and multifaceted  dialogue, with many important implications. It’s also just tremendously fascinating.

References

  1. William A. Dembski & Jonathan Wells, The Design of Life: Discovering Signs of Intelligence in Biological Systems (Foundation for Thought and Ethics, 2008), p.xiii.
  2. Anthony A. Long, Evolution vs Intelligent Design in Classical Antiquity (2005), Available at: http://muller.lbl.gov/pages/Long.pdf
  3. Ibid.
  4. Stephen C. Meyer, A Scientific History and Philosophical Defense of the Theory of Intelligent Design, Religion, Staat, Gesellschaft 7, no. 2 (2006): 12-14, Available at: http://www.discovery.org/scripts/viewDB/filesDB-download.php?command=download&id=324
  5. Simon Kirk. Interview with Alun Anderson. Available at: https://web.archive.org/web/20080226010755/http://www.sussex.ac.uk/Units/alumni/notable_alumni/interviews/Anderson_interview.html
  6. agillesp123 (2006) Dawkins vs. Tyson. Available at: https://www.youtube.com/watch?v=-_2xGIwQfi
  7. Jennifer Wiseman, Why Should Christians Care About Science?, available at: https://www.bigquestionsonline.com/2013/09/24/why-should-christians-care-about-science/
  8. Kenneth Miller, Finding Darwin’s God: A Scientist’s Search for Common Ground Between God (Cliff Street Books, 1999), p. xi.
  9. David Berlinski, The Devil’s Delusion: Atheism and its Scientific Pretensions, (United States: Basic Books, 2009), p.186.
  10. Fazale Rana, Why Argue About Evolution? (2015), Available at: http://www.reasons.org/articles/why-argue-about-evolution
  11. Stephen C. Meyer, Signature in the Cell: DNA and the Evidence for Intelligent Design (New York: Harper Collins, 2009).