Miracle on Page 11

April 28, 2010 § 11 Comments

So, I don’t intend to live blog my reading of David Oderberg’s Real Essentialism. But it does seem that right out of the gate, on page 11, where Oderberg is arguing against modal “possible worlds” versions of essentialism, there is some confirmation of a view I already expressed: that an ID account of historical biological origins is, from an A-T perspective, an argument for miraculous special creation – an argument that nature on its own could not make the first prokaryote out of nothing (ID contra abiogenesis), nor could it “breed” a gorilla from a paramecium (ID contra evolution by purely natural causes). Oderberg distinguishes between two types of “metaphysical impossibility”: the sort which means “X can occur, but requires a miracle” and the sort which means “X cannot occur in principle”:

Does this mean an animal couldn’t just spring into existence without natural parents (maybe from a rock?) or be zapped into existence, Adam-and-Eve-like, without parents? Or that it couldn’t, say, be synthesized in a lab? I will discuss such scenarios in Chapters 7 and 8 [Looking forward to it -Z], but the first two cases do not invalidate the point: for them to obtain would require some sort of miracle. To say that Socrates’s nature requires that he have parents must be taken to mean that in the natural order of things he must have parents. (For more about the laws of nature and the natural order of things, see Chapter 6 [Ditto]). This should be distinguished from a metaphysical impossibility in the absolute sense: for instance, that nothing can come into existence wholly uncaused is metaphysically impossible in the absolute sense – not even by a ‘miracle’ could it happen. Socrates nature is of a kind of thing that comes into existence via a biological generative process, whether or not the process involves some degree of human artifice beyond or instead of normal sexual procreation. Moreover, since Socrates might spring into existence without parents – or so I claim – it is not the case that he has parents in every world in which he exists.

So far, it seems to me that by jimmying a little terminology we can make A-T as compatible with a ‘compatibilized’ ID as it presumably is with the investigation of miracles for causes of sainthood (ignoring the “make life in a lab” thing, for now). The ID conclusion (whether warranted or not is a different subject) that nature on its own is incapable of producing a gorilla starting from a world where nothing lives but prokaryotes is a probabilistic inference to either the intervention of some intelligent cultivation (like a dog breeder breeding a new kind of dog) or a miracle.

If it isn’t in the nature of bacteria to selectively breed “in the wild” until their progeny are giving birth to gorillas, then the historically verified geological transition from a world of bacteria-only to bacteria-and-gorillas can only be explained by some additional outside factor: intervention by super space aliens or miracle of God, say. If the facts on the ground lead to that conclusion, why would the A-T philosopher have any objection? So far I haven’t seen any reason why; but hey, there are 249 pages to go, and it looks like chapters 7 and 8 will be the fun stuff.

We’ve established that you are a reductionist, and are just haggling over the price

April 28, 2010 § 38 Comments

Aristotlean criticisms of an “intelligent design” approach to biology are all the rage now, and the main criticism seems to be that an “intelligent design” approach to biology is reductionistic in a way that an Aristotlean approach wouldn’t be. I’ve started reading Real Essentialism by David Oderberg, a text my Aristotlean friends assure me actually addresses modern science from an Aristotlean perspective. I hope so, because if in that text an Aristotlean metaphysician actually addresses the facts of modern science it will be the first time I’ve personally seen it. Certainly none of the blogospheric commentary I’ve seen bothers to take into consideration, you know, the facts and stuff.

One of the things I was alluding to in a previous post is that there is another possibility: it is possible that those ID characters are the real holists, and the Aristotlean understanding articulated by some folks is reductionist when it comes to objects put together or cultivated by human beings. To a certain kind of A-T philosopher, apparently, the Mona Lisa, because it is an artifact produced by a human being, is “nothing but” some greasy residue on a piece of canvas. Francis Beckwith quotes Ed Feser:

Take a few bits of metal, work them into various shapes, and attach them to a piece of wood. Voila! A mousetrap. Or so we call it. But objectively, apart from human interests, the object is “nothing but” a collection of wood and metal parts. Its “mousetrappish” character is observer-relative; it is in the minds of the designer and users of the object, and not strictly in the object itself. “Reductionism” with respect to such human artifacts is just common sense. We know that cars, computers, and cakes are objectively “nothing but” the parts that make them up – that their “carlike,” “computerlike,” or “cakelike” qualities are not really there inherently in the parts, but are observer-relative – precisely because we took the parts and rearranged them to perform a function we want them to perform but which they have no tendency to perform on their own.

As I said to the commenter who pointed out the article, someone needs to tell the mouse that the mousetrap has no objectively mousetrappish character.

(HT: Cathorick)

Hope and change

April 27, 2010 § Leave a comment

To mainstream media applause, Republican candidate says:

“I call on older people, white people, property owners, and married couples who powered the victories of Ronald Reagan in the 1980s and the great Republican congressional victory of 1994 to stand together once again.”

Well, not exactly.

Uncertainty, the worst catastrophe

April 27, 2010 § 5 Comments

It occurred to me while reading this post (agree with him or not, Jim Manzi is an interesting and fair commentator on almost any subject) that modern people seem to have a pervasive tendency to take wild guesses seriously, because copping to ignorance is just unnacceptable. So we see ourselves going to war in Iraq based on a subjective “one percent probability” that Saddam Hussein would give weapons of mass destruction to Osama bin Laden, even though they hated each other and we couldn’t verify that Hussein had any WMD’s. We see draconian regulations proposed to head off a climate disaster that everyone with knowledge of the matter agrees is not expected to happen, but is nevertheless possible in principle. We see economic theories treated by armchair theorists as deterministic models of reality, even though anyone who really had such a model that actually worked could be a billionaire overnight. We see, treated as established fact taught as such to every schoolchild, a century and a half of wild speculations about what conceivably could have caused the world of single-celled creatures to become the world we see today, because the social consequences of admitting ignorance are thought too grave to be tolerable. We see fact-resistant insistence that freely distributing condoms in Africa will stop AIDS, that contraception will reduce “unwanted pregnancies”.

These are just examples which come immediately to mind. Everywhere we see the gravity of consequences driving people to conclusions which they have no reason to believe beyond bare possibility in principle, often in the face of strong contrary indications.

It seems that the thing we human beings hate most, more than just about anything else, is to admit to ourselves that we are ignorant, that we have to trust in God to deal with the things we don’t know: often things of great consequence. No wonder the Tree of Knowledge was Satan’s first choice of temptation for Man: more of a temptation, it seems, than the Tree of Life.

Machinists and Farmers

April 23, 2010 § 14 Comments

In some circles, the distinction between building a clock and breeding a new kind of creature seems to do some crucial metaphysical work, even though both are the actions of intelligent agents. We all know that a Bernese Mountain Dog is different from a Timex in fundamental ways. Yet it is still a fact that neither this oil-spill-eating bacteria nor that josephson junction would exist, as particular things, without the intervention, in time, of an intelligent agent.

The metaphysical issue becomes especially acute when we get into areas far away from common experience: geologic time and astronomic space, and into the submicroscopic realm, where common sense goes all the way out the window. Are the viruses we synthesize in the lab from non-living materials “alive”? Are they “artifacts”, or are they “natural”? If we manufactured simple cells in the lab from non-living materials, would they “live”? Would we classify them as “artifacts” or as “natural”?

The thing that strikes me about these questions is that they are not fundamentally questions about what nature can or would do on its own, or how God does things. Nor are they questions about what we ought to do. They are questions about what we can do. Not what God can do or “would” do, nor what nature can do, but what the Imago Dei can do: about what powers we have as acting, intelligent creatures made in the image of God.

And I’m not sure that that is a question which can be answered by a philosophy of nature.

How about a Congregation for the Cause of Rationality?

April 14, 2010 § 39 Comments

I happen to be “intelligent design friendly,” in the sense that I don’t think Michael Behe and William Dembski are villians whose ideas are not just wrong but utterly without merit, ideas which ought to be purged from polite company. I am open to the possibility that intelligent agency, not merely randomness and fixed laws, might in fact have been causally involved with some of the actual stuff we find in the real world. I also happen to be rather “neo-Darwinism hostile,” in the sense that I am fully convinced that many of the mainstream claims about evolution which I was taught in my primary education are outright falsehoods resting more on hubris than on fact.

Keep in mind that, with what follows, I am mostly talking out of my hat when it comes to characterizing philosophical positions. I’m not a philosopher, and I don’t play one on TV. I’m just doing the best I can here to describe where various folks have drawn lines in the sand in actual conversations I’ve had recently.

Because of my own admitted biases I’ve long been puzzled by the hostility on the part of some Aristotlean-Thomist philosophers to ID. On the one hand, I agree that one cannot “prove the existence of God” from empirical data (because we can’t “prove” anything, in a univocal sense of the term “prove” meant by the criticism, from empirical data); and there will always be folks who overreach, grind their various axes, etc. On the other hand, why all the hostility, the per se opposition, to empirical investigation of origins which is open to the possibility of intelligent agency as a cause? In particular, why all the hostility toward ID without at the same time at least a corresponding hostility to neo-Darwinian empirical investigation which a priori rules out agency as a cause? Why what looks to me like implacable hostility to the notion that some of the claims of some of the ID guys might sometimes be, you know, true and stuff: significant and interesting, even?

I think I understand it at least superficially now, after some recent discussion. To a certain kind of Aristotlean (CKA), certain things simply must be the case if the world view is to hang together. For the present discussion two things are critical. First, a very specific understanding of the categorical difference between human made artifacts and natural objects does most of the heavy lifting. Second, when we correctly predicate attributes to God we are making analogies to things we know rather than setting up an equivalence: in particular, for our purposes here, God’s agency and human agency are very different sorts of things, though they are analogous.

I agree that there is a categorical difference between natural objects and artifacts, and I agree that Divine predicates are analogies. But I don’t agree with what some folks mean by that.

What it all boils down to, best as I can tell, is that for our CKA the emergence of life from non-living matter through intelligent agency – when we are unequivocal about “intelligent agency”, that is, we are not making an analogy – is impossible. Some might even go so far as to rule out the possibility of building a living organism from non-living materials in a laboratory setting. (Ahem). It seems to me that that particular understanding is actually subject to falsification should such a thing be accomplished; though it ought to be emphasized that not everyone agrees that A-T metaphysics makes the empirical prediction that life cannot even in principle be synthesized from non-life.

So for our CKA, a proposal to scientifically investigate the possibility that life on Earth as we actually find it emerged in part through the action of intelligent agency is literally a proposal to scientifically investigate a miracle. Certainly God is capable of miracles, because he is God; but to our CKA a ludicrously improbable event is not literally a miracle, whereas an act of agency prior to the existence of human agents is a miracle.

Keep in mind that a Christian CKA supposedly believes in miracles. However, scientifically investigating the forensic possibility that a miracle occurred is, it is supposed, an irrational and wrongheaded thing to do.

My take on that conclusion is that we’d better call these guys and let them know.

Reuters signals indifference to truth in reporting the news

April 8, 2010 § Leave a comment

I think it is only reasonable to conclude that the news agency and journalist Philip Pullella approve of raping pets and torturing kittens.

Get the full story.

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