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Intelligent Design and Me, Part 2: Confessions of a Doting Thomist

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March 20, 2010 Tags: Design

Today's entry was written by Francis Beckwith. Please note the views expressed here are those of the author, not necessarily of The BioLogos Foundation. You can read more about what we believe here.

Intelligent Design and Me, Part 2: Confessions of a Doting Thomist

In his last post, Beckwith explained that he embraces certain arguments made by ID leaders against philosophical naturalism, but rejects the core ID arguments of irreducible complexity and complex specified information as formulated by ID leaders Michael Behe and William Dembski. Today, Beckwith discusses how arguments by Thomas Aquinas and others led him to see that ID advocates and atheists both share a view inconsistent with classical theism: that an intelligent agent is only required in cases where natural laws and chance cannot account for a phenomenon. ID proponents think such phenomena exist, while atheists do not.

Christian philosophy as delineated by Aquinas (“Thomist” philosophy), on the other hand, asserts that God is responsible for all final causes (explanations having to do with purpose, such as “the purpose of lungs is for breathing”), but these final causes do not replace material causes (explanations that can be derived from science, such as how lungs evolved or how they function in the body). In the Thomist view, then, law and chance, which work in concert with material causes, do not compete with or eliminate God’s design, thus showing a major philosophical weakness of the ID movement’s approach.

It was probably around mid-2005 that I started to understand why I could never defend the Behe/Dembski arguments. This is when I began to play down these arguments and put a greater stress on anti-naturalism in the way I defined ID. Hence, in a September 2005 online debate with Douglas Laycock, I define ID in this way:

Intelligent design (or ID) is not one theory. It is a short-hand name for a cluster of arguments that offer a variety of cases that attempt to show that intelligent agency rather than unguided matter better accounts for apparently natural phenomena or the universe as a whole. Some of these arguments challenge aspects of neo-Darwinism. Others make a case for a universe designed at its outset, and thus do not challenge any theory of biological evolution.

But even ID advocates who criticize neo-Darwinism are technically not offering an alternative to evolution, if one means by evolution any account of biological change over time that claims that this change results from a species' power to accommodate itself to varying environments by adapting, surviving, and passing on these changes to its descendants. This is not inconsistent with a universe that has earmarks and evidence of intelligent design that rational minds may detect.1

What was going on in my mind? I had begun to better appreciate why some Christian philosophers (mostly Catholic ones), all influenced by St. Thomas Aquinas, never jumped on the ID bandwagon. Although I considered (and still consider) myself a Thomist, it’s clear to me now that while working on my MJS dissertation, I had not properly thought through the implications of ID for a Christian philosophy of nature. For this reason, I am now convinced that my initial and growing unease with the Behe/Dembski arguments arose precisely because my Thomist philosophy could not accommodate them, even though it was not apparent to me until mid-2005. During that time I was beginning to think more critically of the Behe/Dembski arguments as I brought Thomist philosophy to bear on them.

Several works shaped my thinking on this matter. They include the writings of Etienne Gilson, William E. Carroll, Stephen Barr, Marie I. George, Ric Machuga, and Michael W. Tkacz. One could say that what these thinkers did was to bring to my attention the reason why I had always harbored doubts about the Behe/Dembski arguments but could not find the conceptual language to articulate. And it seems that I am not the only one who has had this epiphany. Mark Ryland, a former vice president of the Discovery Institute, and now the director of the Institute for the Study of Nature, writes in a recently published entry in the New Catholic Encyclopedia: “In some respects, standard reductionistic neo-Darwinism and IDT [intelligent design theory] are mirror images of each other, and suffer from some of the same defects.”2 What does Ryland mean by this?

According to Dembski, we discover design in nature after we have eliminated chance and law. And we do so by a conceptual device he calls the explanatory filter. If something in nature exhibits a high level of specified complexity for which chance and law cannot account, Dembski concludes that it is highly probable that the gap is the result of an intelligent agent. Design, therefore, is not immanent in nature. It is something that is imposed on nature by someone or something outside it.

This means that for Dembski as well as other ID advocates, nature’s order, including its laws and principles, need not require a mind behind it except for in the few instances where the explanatory filter allows one to detect design. But whatever design we detect, it can always be overturned by future discoveries, and thus conceding yet another slice of nature to atheism.

So, ironically, as Ryland notes, the IDers, like Dembksi and Behe, and atheists, like Richard Dawkins and Jerry Coyne, wind up agreeing that without “gaps” in nature belief in an intelligent designer is not justified. The IDer thinks he can fill the gaps with intelligent agents; the atheist sees no reason to abandon fruitful theories because of a few anomalies he thinks he can someday account for. Ironically, Dembski accepts this narrative, but is confident that the atheists will not be able to “explain” everything:

The “gaps” in the god-of-the-gaps objection are meant to denote gaps of ignorance about underlying physical mechanisms. But there is no reason to think that all gaps give way to ordinary physical explanations once we know enough about the underlying physical mechanisms. The mechanisms simply do not exist. Some gaps might constitute ontic discontinuities in the chain of physical causes and thus remain forever beyond the capacity of physical mechanisms.3

On the other hand, Thomists and many other Christian philosophers do not accept this philosophy of nature. For them, design is immanent in the universe, and thus even an evolutionary account of the development of life requires a universe teeming with final causes. What is a final cause? It is a thing’s purpose or end. So, for example, even if one can provide an evolutionary account of the development of the human lungs without any recourse to an intervening intelligence, there remains the fact that the lungs develop for a particular purpose, the exchange of oxygen for the sake of the organism’s survival. This fact, of course, does not contravene the discoveries of modern biology. And neither does it mean that final causes should be inserted into scientific theories. All it means is that the deliverances of the sciences—even if needing no intelligent intervention to be complete—are not nature’s whole story. For the Thomist, and for many other Christians, law and chance do not eliminate design. Rather, all three work in concert with each other because nature as a whole requires a Necessary Being (i.e., God)

This is why, in his famous Five Ways (or arguments) to show God’s existence, St. Thomas includes as a fifth way an argument from the universe’s design as a whole, appealing to those scientific laws that make motion possible. He writes:

The fifth way is taken from the governance of the world. We see that things which lack intelligence, such as natural bodies, act for an end, and this is evident from their acting always, or nearly always, in the same way, so as to obtain the best result. Hence it is plain that not fortuitously, but designedly, do they achieve their end. Now whatever lacks intelligence cannot move towards an end, unless it be directed by some being endowed with knowledge and intelligence; as the arrow is shot to its mark by the archer. Therefore some intelligent being exists by whom all natural things are directed to their end; and this being we call God.4

For St. Thomas, the design or purpose of nature refers to the interrelationship of “all things” in the universe, including scientific laws and all inanimate and animate things and their powers, which have their own natures that direct them to certain ends. And they are all kept in existence by God, Who brought the universe into being ex nihilo. St. Thomas, though a believer in design, was no ID advocate.

I hope that what I shared in these two blog entries will help others to better understand the sort of internal deliberations that go on in the minds of many of us who are committed Christians wanting to live the life of the mind with full integrity.

Notes

1. http://legalaffairs.org/webexclusive/debateclub_id0905.msp (26 September 2005).
2. Mark Ryland, “Intelligent Design Theory,” New Catholic Encyclopedia Supplement 2009, 2 volumes. Robert L. Fastiggi, ed. (Detroit: Gale, 2009), 1: 476.
3. William A. Dembski, No Free Lunch (New York: Rowman & Littlefield, 2001), 334-335.
4. Thomas Aquinas, Summa Theologica, I, q. 2, art. 3, available at http://www.newadvent.org/summa/1002.htm


Francis Beckwith is Professor of Philosophy & Church-State Studies at Baylor University and is a prolific scholar of jurisprudence, the theory of law. His most recent book, Politics for Christians: Statescraft as Soulcraft, clarifies the confusion many Christians feel about how their faith should shape their involvement in the public square, particularly within politics.

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Alan Fox - #7650

March 25th 2010

The most telling answer of all is Robert Shapiro’s. He wrote that if, after exhausting all the possible natural explanations we still couldn’t find a plausible one, then rather than believe that God had created the cell, he would choose the least implausible natural explanation.

I have corresponded personally with professor Shapiro (who was most generous with his time) and have his book “Planetary Dreams”. I just wonder that in paraphrasing him, you have unintentionally misrepresented him. Are you sure he was not pointing out lack of evidence for theory A is not evidence for theory B; you can never rule out the unknown explanation. Perhaps you can link to the source.


Alan Fox - #7655

March 25th 2010

Alan, the mission of BioLogos states:

“The BioLogos Foundation explores, promotes and celebrates the integration of science and Christian faith.”

Can you comment on whether or not this makes sense to you or not? I’ve asked already, but you’ve not yet addressed if you think cooperative and collaborative dialogue can occur between science, philosophy and religion.

The words make sense, and if integration is meant in the same sense as when used in the phrase “racial integration”, then it is a worthy aim. I follow Michael Ruse’s lead in being an accommodationist. Whether much progress can be made without more of an effort by both theists and atheists to respect each others integrity and right to free thought, I am not so sure.

Please don’t waste my time if you won’t address this issue.

Hmm. I will just state the obvious, that your time is your own, and you can choose to waste it writing comments to me or not as you please. I am responding honestly and as time permits.


Alan Fox - #7656

March 25th 2010

Looking for a fruitful contribution from you, Alan; no more dancing with ‘reality’ as if there aren’t people on this list who’ve been there and done that already. If you thought that religious people, even evangelicals, were intellectual lightweights, I’m sure by now you should know that the ‘reality’ is actually quite different.If you really want to irritate me, tell me what I think. I have given you no cause to doubt my integrity.


Bilbo - #7663

March 25th 2010

Hi Alan,

Try p.130 of Shapiro’s Origins.


Kendalf - #7668

March 25th 2010

@Alan #7650
I think this may be the statement by Shapiro that Bilbo is referring to, from his book, “Origins, A Skeptic’s Guide to the Creation of Life on Earth”

“Some future day may yet arrive when all reasonable chemical experiments run to discover a probable origin for life have failed unequivocally. Further, new geological evidence may indicate a sudden appearance of life on the earth. Finally, we may have explored the universe and found no trace of life, or process leading to life, elsewhere. In such a case, some scientists might choose to turn to religion for an answer. Others, however, myself included, would attempt to sort out the surviving less probable scientific explanations in the hope of selecting one that was still more likely than the remainder.”


Alan Fox - #7682

March 25th 2010

Thanks Kendalf

Bilbo?


Bilbo - #7683

March 25th 2010

Yeah, that was it.  Thanks, Kendalf


Alan Fox - #7688

March 25th 2010

I don’t have “Origins” but it is interesting just to Google the passage and note where it has been quoted. I’ll try emailing Professor Shapiro as he might like to clarify any misunderstanding.


Bilbo - #7696

March 25th 2010

I’m curious what his response would be, Alan.  And you might want to try to find a copy of Origins.  It’s an excellent survey of all the origin of life scenarios.  It came out in 1984, but I don’t think Shapiro would need to change much if he wanted to update it.


Kendalf - #7716

March 25th 2010

To be fair, I probably should have included the next sentence, where Shapiro states, “We are far from that state now.”

I also have to say that “A Skeptic’s Guide” was probably the key influence that got me interested in the origin of life question, and its theistic implications. This quote in particular has stayed with me the last dozen years or so since I first read it.

FYI: Michael Behe addresses Shapiro’s statement in Darwin’s Black Box pg 235.


Bilbo - #7719

March 25th 2010

Hi Kendalf,

Yeah, Shapiro’s book had the same effect on me.  I think it influenced Mike Gene, also.


Alan Fox - #7792

March 26th 2010

@ Kendalf

It does change the sense somewhat. Shapiro is saying (in 1984) that we are far from being able to rule out any natural OOL hypothesis, so there is no need to jump to supernatural explanations, yet. Professor Shapiro mentioned to me (this would be in 2005) that his book “Planetary Dreams” was a more up-to-date summary of his views (I’m paraphrasing because I can’t locate the correspondence currently).

You may like to glance at this guest post at Pandas Thumb by Professor Shapiro where he clarifies his views. He takes a bit of a pasting from some commenters, who were way out of order. Difficult sometimes to achieve the least necessary moderation.


Alan Fox - #7793

March 26th 2010

Oops! Forgot to include the link


Bilbo - #7838

March 26th 2010

Hi Alan,

It doesn’t change the sense at all.  Even if an exhaustive search of the universe were made, and no probable naturalistic explanation were found, Shapiro still wouldn’t consider a religious explanation.


Joe G - #7984

March 29th 2010

Alan Fox:
“Posit something real that is utterly undetectable, however indirectly, and you have a work of imagination.”

Imagination is all your position has.

If you had some positive evidence your would produce it.

But all you have is to lash-out at ID.


Alan Fox - #8114

March 31st 2010

@ Bilbo

I decided it was not worth clarifying whether Professor Shapiro is being misrepresented here. I think his meaning is clear from the full text.

@ JoeG

Thanks for your comment. Forgive the fact that I don’t see any point in responding to you.


Human Ape - #9298

April 9th 2010

“the IDers, like Dembksi and Behe, and atheists, like Richard Dawkins and Jerry Coyne,”

It would be more accurate and more honest to say this:

“the CREATIONISTS, like Dembksi and Behe, and BIOLOGISTS, like Richard Dawkins and Jerry Coyne,”


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