Uncommon Descent Serving The Intelligent Design Community

Debunking The Old “There Is No Evidence of God” Canard

Share
Facebook
Twitter
LinkedIn
Flipboard
Print
Email

Recently some of our opponents have trotted out the old, long-since debunked, unsupportable universal claim “there is no evidence of God”. Let me illustrate how this is just another emotionally-addicted, rhetorical maxim atheists cling to without any real thought in the matter.

Facts, as defined by Merriam-Webster:

something that truly exists or happens : something that has actual existence : a true piece of information”. According to Wiki, a scientific fact is: an objective and verifiable observation, in contrast with a hypothesis or theory, which is intended to explain or interpret facts.”

Merriam Webster says the evidence is

“something which shows that something else exists or is true”.

Obviously, “something else” is not directly observable as a fact, or else one wouldn’t need evidence for it.

Wiki says that scientific evidence is

That which serves to either support or counter a scientific theory or hypothesis.

People that claim to “go where the evidence leads” are fundamentally missing the fact that without an interpretive expectation, facts don’t lead anywhere. They are just brute facts that stand alone without any theoretical associations.

Theories explain or interpret facts, describing their place in a contextual framework.  Facts, when thusly interpreted, support or contradict those theories. Facts do not come with interpretations or conceptual frameworks. Interpretations exist in the mind of the individual considering a fact. Without a framework that contextualizes the facts in a system of expectations and meaning, facts are just brute sensory data. Facts don’t “lead” anwhere; they only lead where interpretations, intuition, logic or insight can support and understand them. Language itself categorizes the expression of facts into a systematic framework of expectations.

We expect facts to make sense within a consistent and reliable framework of coherent, causal space-time (an interpretive framework). We expect to find recognizable patterns. We expect our environment to have an understandable quality about it. We expect that we can make models that will not only explain facts, but predict them as well. We replace old models with ones that better explain and predict facts in a practical, useful manner.

What does it mean to say: “There is no evidence of god”, when any number of empirical facts can be interpreted favorably towards the existence of a god as commonly referred to as a supremely intelligent creator of the universe and source of goodness and moral law? Setting aside logical and moral arguments, personal experience, testimony and anecdote (all of which count as forms of evidence as I previously wrote about here), if one has a hypothesis that such a god exists, how can it be reasonable for atheists to claim that no physical facts can be interpreted to support the existence of that kind of god? Of course they can – billions do it every day.

Atheists do not have a copyright on how facts can be reasonably interpreted.  Much of the successful heuristic of modern science was founded entirely upon theistic expectations of a rationally understandable universe, metaphysical laws that governed the universe, and a god that favored elegance, efficiency and beauty.  They often referred to their scientific work as uncovering the mind of God.

Simply put, the atheist interprets certain sets of facts according to the expectation “there is no god”. The theist interprets those facts in light of the hypothesis that there is a god. Just because the atheist doesn’t consider the god hypothesis doesn’t mean that facts cannot be intepreted to support that hypothesis.

Take for instance the fine-tuning facts. Each of those force/material constants are facts. Scores of them appear to be fine-tuned for the existence of a universe that can support life. Take also for instance the advanced nano-technology of living cells. These facts can certainly be supportive of the hypothesis that an intelligent, creative god designed the universe and life. Now, throw in the logical arguments, anecdotes and the testimony of billions of people for thousands of years; it is a blatantly false lie or sheer denial to claim that there is “no” evidence for a god of some sort, when the term “evidence” means, among other things, an interpretation of facts that support a theory or hypothesis.  Evidence can also mean testimony; it can refer to circumstantial or anecdotal evidence; it can refer to logical, rational arguments in support of an assertion.

I’ve come to view many anti-ID advocates as having profound psychological resistance to anything that remotely points to the existence of a god of some sort. This cathexis seems to be a deep-rooted hostility towards the god concept in general that generates an almost hypnotic form of neuro-linguistic programming where they cannot see what is before them, and also leads them to see things that are not there.

Atheists/physicalists often talk about “believing what the evidence dictates”, but fail to understand that “evidence” is an interpretation of facts. Facts don’t “lead” anywhere in and of themselves; they carry with them no conceptual framework that dictates how they “should” fit into any hypothesis or pattern. Even the language by which one describes a fact necessarily frames that fact in a certain conceptual framework that may be counterproductive.

Atheists first preclude “god” from being an acceptable hypothesis, and then say “there is no evidence of god”. Well, Duh. The only way there could be evidence of god is if you first accept it as a hypothesis by which one interprets or explains facts.

“God” is a perfectly good hypothesis for explaining many facts especially in light of supporting testimonial, anecdotal, logical and circumstatial evidences. When an atheist says “there is no evidence for god”, what they are really saying (but are psychologically blind to it) is: There is no god, so there cannot be evidence for it. Their conclusion comes first, and so no evidence – in their mind, irrationally – can exist for that which does not – cannot – exist.

There is evidence that all sorts of things are true or exist; that doesn’t mean they actually exist, or are actually true – just that some facts can be interpreted to support the theory. To claim “there is no evidence for god” is absurd; atheists may not be convinced by the evidence, and they may not interpret the evidence in light of a “god hypothesis”. But to claim it is not evidence at all reveals uncompromising ideological denial. If one cannot even admit that there is evidence of god for those who interpret facts from that hypothesis, they cannot be reasoned with.

Comments
Folks, on worldview foundations and clusters of first plausibles defining faith-points thence worldviews and the challenge of reasonable, responsible faith: http://nicenesystheol.blogspot.com/2010/11/unit-2-gospel-on-mars-hill-foundations.html#u2_bld_wvu KFkairosfocus
June 17, 2016
June
06
Jun
17
17
2016
01:49 AM
1
01
49
AM
PDT
Sean S. Evidence never looks compelling if you don`t engage with it,so Sean the universe a product of natural or supernatural events,seeing you see no evidence for God you must believe the natural did it, so please explain how the natural did it ,at this point please dont say I dont know or scientist say, please give me the evidence of how nature alone makes a universe and all it contains.If there is only two alternatives and you cannot give compelling evidence or proof for one , why is the other option so difficult for you.Marfin
June 16, 2016
June
06
Jun
16
16
2016
11:37 PM
11
11
37
PM
PDT
sean samis:
Barring some personal encounter with a deity, the reasonably unbiased person has good cause (“moral certainty”) to not adopt any opinion about deities beyond equitable skepticism.
I'd sure love to know the reasoning behind this assertion. It assumes so much without even beginning to lay a foundations for its assumptions. Aren't atheists supposed to be logical and rational and empirical and all that stuff?Mung
June 16, 2016
June
06
Jun
16
16
2016
11:21 PM
11
11
21
PM
PDT
And words are just sounds and scribbles.Mung
June 16, 2016
June
06
Jun
16
16
2016
11:13 PM
11
11
13
PM
PDT
Seversky: Dictionary definitions are just a list of usages, past and present. They are descriptive not prescriptive. If we define faith as “belief without proof” where proof is taken to mean evidence which rises to a standard sufficient to establish a thing as true, or to produce belief in its truth then how significant is the difference between that and “belief without evidence”?
Ba-dum-ching! Have a great night folks. Don't forget, Seversky will be here all week.HeKS
June 16, 2016
June
06
Jun
16
16
2016
09:30 PM
9
09
30
PM
PDT
john_a_designer @ 128
Regarding evidence and proof. It’s become fashionable for some atheists to redefine faith “as belief without evidence.”
Dictionary definitions are just a list of usages, past and present. They are descriptive not prescriptive. If we define faith as "belief without proof” where proof is taken to mean evidence which rises to a standard sufficient to establish a thing as true, or to produce belief in its truth then how significant is the difference between that and "belief without evidence"?Seversky
June 16, 2016
June
06
Jun
16
16
2016
07:47 PM
7
07
47
PM
PDT
nmdaveS
June 16, 2016
June
06
Jun
16
16
2016
04:54 PM
4
04
54
PM
PDT
It is clear that materialism, atheism, rational skepticism, physicalism, scientism, naturalism, etc. are of no use whatsoever in forming an opinion if the painting is beautiful or ugly. Their weak point is obviously that they provide no room for subjectivity, and the strong point of creationism is obviously that it does provide ample room for subjectivity. Because creationist has 2 categories, creator and creation, it provides room for both opinion and fact (opinion in regards to the creator, and fact in regards to the creation) This is why creationist philosophy is the best of all.mohammadnursyamsu
June 16, 2016
June
06
Jun
16
16
2016
04:37 PM
4
04
37
PM
PDT
Regarding evidence and proof. It’s become fashionable for some atheists to redefine faith “as belief without evidence.” For example, in his public lectures and writing, Portland State philosophy professor Peter Boghossian has defined faith not only as “belief without evidence,” but as “pretending to know what you don’t know.” There are several things wrong with his definitions. First of all the dictionary doesn’t define faith the way he defines it. For starters, faith is not defined as an antonym of reason. Unreason or irrationality are antonyms of reason, not faith. Furthermore, if we flip definitions, the antonyms of faith are doubt and mistrust, not reason. In other words, Boghossian’s definitinon of faith is just something he made up whole cloth-- a strawman. However, I do accept the dictionary definition of faith as “belief without proof.” But that kind of faith is not just required on the part of theists, it’s required by anyone espousing any kind of world view. All world views begin with unprovable assumptions that must be accepted by faith.john_a_designer
June 16, 2016
June
06
Jun
16
16
2016
04:12 PM
4
04
12
PM
PDT
Origenes,
HeKS, Contrary to you I tend to agree with WJM when he says that “facts don’t “lead” anywhere; they only lead where interpretations, intuition, logic or insight can support and understand them.” IOWs there is no such thing as proof distinct from the conceptual framework of the individual. Yet IOWs facts that constitute proof in one world view are meaningless in another. That’s why I asked my question about the solipsist, whose worldview is impenetrable for “proof” — with perhaps cogito ergo sum as an exception.
That's not actually contrary to me. I agree with WJM, too. Take a look at my comments in #12. Facts, in and of themselves, do not, for the most part, point directly at particular conclusions. They are raw data that need to be interpreted and placed into explanatory frameworks. Sometimes they fit into those frameworks very well, sometimes very poorly, and sometimes not at all. And yet, some of those explanatory frameworks are incredibly broad, like logic, or math, or belief in the reality of the external world, and given these broad and basic frameworks, legitimate proofs do sometimes exist. They are often rare, making legitimate absolute certainty just slightly more common than unicorns, but they exist. There are mathematical proofs, for example, and logical proofs. Sometimes events are captured on video and the footage can be verified as not having been manipulated. Most of the time, though, we must settle for weighing how well we think basic facts fit into competing explanatory frameworks with regard to things like explanatory power, scope and degree of ad hoc-ness. Now, if you really want to put solipsism on the table as a live option then, yes, I suppose you could erase most of the distinctions between evidence and proof that we would normally accept in this possibly illusory external world ... but then it would be hard to see how "evidence" would hold any meaning even in the absence of "proof". In fact, if anything, solipsism seems like it might lead to the death of evidence and the reign of proof alone rather than the other way around.HeKS
June 16, 2016
June
06
Jun
16
16
2016
04:09 PM
4
04
09
PM
PDT
HeKS, Contrary to you I tend to agree with WJM when he says that "facts don’t “lead” anywhere; they only lead where interpretations, intuition, logic or insight can support and understand them." IOWs there is no such thing as proof distinct from the conceptual framework of the individual. Yet IOWs facts that constitute proof in one world view are meaningless in another. That's why I asked my question about the solipsist, whose worldview is impenetrable for "proof" — with perhaps cogito ergo sum as an exception.Origenes
June 16, 2016
June
06
Jun
16
16
2016
03:42 PM
3
03
42
PM
PDT
Sean Samis @120 said:
Evidence of a deity’s existence has no real credibility unless one has a prior bias toward that deity’s existence; and then the evidence for any particular deity X is about the same as evidence for any other deities. If one has no prior opinion about deities, the evidence is meager. None of it rises to the level of proof. Likewise, there is no proof that there are no deities, though it is always harder to prove a negative. Barring some personal encounter with a deity, the reasonably unbiased person has good cause (“moral certainty”) to not adopt any opinion about deities beyond equitable skepticism.
Your bias is duly noted. Anyone that thinks the evidence for the classical theistic god is 'meager" and comparable to the evidence for Baal or Zeus is either in denial or not being intellectually honest.William J Murray
June 16, 2016
June
06
Jun
16
16
2016
03:21 PM
3
03
21
PM
PDT
Origenes
I’m not sure that a distinction between proof and evidence is useful in this context. For instance, is there “proof” that compels acceptance even by solipsists? ‘Cogito ergo sum’ comes to mind.
I can't agree with you here. I think it is always useful and valuable to maintain proper distinctions and to try to use terminology correctly. The problem we often run into with atheists is that they inconsistently use terms like "evidence" and "proof". For most things they want to believe, they claim to require evidence, and they actually mean evidence, whether or not they end up truly requiring it. When it comes to God, however, they claim theists do not have or need "evidence", but what they actually mean is proof. In doing this, they 1) require theists to hold to a different and much higher standard of warrant for their beliefs while 2) giving the impression through their use of language that theists hold themselves to a much lower standard of warrant for their beliefs than atheists do. By misappropriating the language they grant to themselves the intellectual high ground both coming and going. Whatever disagreements I have with sean samis on aspects of his comment (and they are many, which I may address later), I don't at all disagree with him on the need to properly understand the distinction between evidence and proof and to then weigh the degree to which the facts support a given conclusion, and thus the "strength" of the evidence with respect to that conclusion.HeKS
June 16, 2016
June
06
Jun
16
16
2016
03:20 PM
3
03
20
PM
PDT
Sean Samis: I am sure everyone is aware that when some people say there is no evidence of some god, they are often (if not usually) confusing “evidence” with “proof” (Proof: evidence or argument establishing or helping to establish a fact or the truth of a statement; something which shows that something else is true or correct; the cogency of evidence that compels acceptance by the mind of a truth or a fact; the process or an instance of establishing the validity of a statement especially by derivation from other statements in accordance with principles of reasoning). So, “debunking” the claim that there is “no evidence” is trivial.
I'm not sure that a distinction between proof and evidence is useful in this context. For instance, is there "proof" that compels acceptance even by solipsists? 'Cogito ergo sum' comes to mind.Origenes
June 16, 2016
June
06
Jun
16
16
2016
02:55 PM
2
02
55
PM
PDT
sean samis,
The value of any evidence is related to the mind-set necessary to see the thing as evidence; which WJM referred to as the “contextual framework” we need and use to interpret facts. The interpretation of evidence is also conditioned by one’s biases. There were some comments about “equitable skepticism” and “warranted beliefs” and the need to avoid “hyperskepticism”. All good points.
Indeed, we need to ask ourselves, what context--world view- best explains the evidence? I made that point earlier in this thread. https://uncommondescent.com/intelligent-design/debunking-the-old-there-is-no-evidence-of-god-canard/#comment-610453john_a_designer
June 16, 2016
June
06
Jun
16
16
2016
02:19 PM
2
02
19
PM
PDT
daveS in #88 "Yes, that is a very hard question. I don’t currently have an answer for it." Appreciate your honest response. What I find is that most don't get that they even have a criterion for determining what gives warrant to connecting some observation with some conclusion, but it is unavoidable. And quite often, one's worldview (that is to say, one's philosophical presuppositions) will come into play. That's especially true when dealing with deep, ultimate questions in science.DonaldM
June 16, 2016
June
06
Jun
16
16
2016
12:11 PM
12
12
11
PM
PDT
I will probably regret adding any comment to this thread, but hope springs eternal. I am sure everyone is aware that when some people say there is no evidence of some god, they are often (if not usually) confusing “evidence” with “proof” (Proof: evidence or argument establishing or helping to establish a fact or the truth of a statement; something which shows that something else is true or correct; the cogency of evidence that compels acceptance by the mind of a truth or a fact; the process or an instance of establishing the validity of a statement especially by derivation from other statements in accordance with principles of reasoning). So, “debunking” the claim that there is “no evidence” is trivial. But, there is no proof that any deity exists. There is evidence of the Christian God, but there is also evidence of Baal, Gaia, Odin, Ra, Zeus, and any other pagan god or pantheon, from the animist to the Hindu to the Wiccan. The qualities of the evidence for these various deities are quite similar, which is to say: weak. The value of any evidence is related to the mind-set necessary to see the thing as evidence; which WJM referred to as the “contextual framework” we need and use to interpret facts. The interpretation of evidence is also conditioned by one’s biases. There were some comments about “equitable skepticism” and “warranted beliefs” and the need to avoid “hyperskepticism”. All good points. An example is helpful. All the evidence of the earth being flat requires a prior bias toward that conclusion, much of the evidence of the earth’s roundness merely requires acceptance of geometry. This is why the reasonably unbiased person (or the “equitable skeptic”?) thinks the earth is round. Evidence of a deity’s existence has no real credibility unless one has a prior bias toward that deity’s existence; and then the evidence for any particular deity X is about the same as evidence for any other deities. If one has no prior opinion about deities, the evidence is meager. None of it rises to the level of proof. Likewise, there is no proof that there are no deities, though it is always harder to prove a negative. Barring some personal encounter with a deity, the reasonably unbiased person has good cause (“moral certainty”) to not adopt any opinion about deities beyond equitable skepticism. sean s.sean samis
June 16, 2016
June
06
Jun
16
16
2016
12:03 PM
12
12
03
PM
PDT
I pointed out to DaveS that he is the miracle..... He is yet to respond.Andre
June 16, 2016
June
06
Jun
16
16
2016
09:11 AM
9
09
11
AM
PDT
Daves you and I know evolution played no part in water to wine in the case of Jesus, my point is that you are so sure that it was not a miracle, but won`t call your atheist ilk on the fairy story that people can come from hydrogen gas over time.Why do you say no way to one and I don`t know to the other, is being honest that difficult.The universe is a product of either natural or supernatural origins there really is no alternative , is that why you are afraid to make a comment re gas to people because if you concede it cannot happen the only alternative then is supernatural creation.Marfin
June 16, 2016
June
06
Jun
16
16
2016
08:15 AM
8
08
15
AM
PDT
Yes, of course. Requesting evidence of "water into wine" can provide apparently sufficient evidence of a designing intelligence, but not evidence from biology. So, your safe. Good job.Upright BiPed
June 16, 2016
June
06
Jun
16
16
2016
07:54 AM
7
07
54
AM
PDT
UB,
Yes I see that. It’s a distraction from the actual evidence of design in biology.
Well, looking at the OP, design in biology is not really the primary thread topic, correct?daveS
June 16, 2016
June
06
Jun
16
16
2016
07:42 AM
7
07
42
AM
PDT
I’m just explaining how I would attempt to verify occurrences of certain overt miracles.
Yes I see that. It's a distraction from the actual evidence of design in biology.Upright BiPed
June 16, 2016
June
06
Jun
16
16
2016
07:39 AM
7
07
39
AM
PDT
Marfin,
So Daves Hydrogen Gas plus time equals people , reasonable belief or not.
I don't know. Call me unreasonable, but I don't think evolution played any role in Jesus' miraculous transformation of water to wine, so I'm going to ignore that possibility.daveS
June 16, 2016
June
06
Jun
16
16
2016
07:38 AM
7
07
38
AM
PDT
UB,
You mean, other than being a contrived distraction from the actual evidence of design in biology?
It's not meant to be a distraction. I'm just explaining how I would attempt to verify occurrences of certain overt miracles.daveS
June 16, 2016
June
06
Jun
16
16
2016
07:34 AM
7
07
34
AM
PDT
So Daves Hydrogen Gas plus time equals people , reasonable belief or not.Marfin
June 16, 2016
June
06
Jun
16
16
2016
07:30 AM
7
07
30
AM
PDT
Do you have a criticism of the water/wine “experiment” I described?
You mean, other than being a contrived distraction from the actual evidence of design in biology? :)Upright BiPed
June 16, 2016
June
06
Jun
16
16
2016
07:20 AM
7
07
20
AM
PDT
HeKS, PS to my #109: Your story reminds me of an experience I had some years ago, which is not quite parallel, but contains some similar elements. A friend of mine recommended that I read a particular book, which was actually one of the most popular books of the 20th century, so of course I had heard of it. It's not a horror book or anything of the sort, but for some reason, I found some of the darker themes, which were actually relatively minor elements of the text, to be incredibly disturbing. I don't even remember if I forced myself to finish it. I don't believe that particular copy of the book was "haunted", so to speak, but I would not have that book in my house today.daveS
June 16, 2016
June
06
Jun
16
16
2016
05:50 AM
5
05
50
AM
PDT
HeKS, That is an interesting experience, and under the same circumstances, I might have done the same thing. I think it's something one would have to experience firsthand to evaluate fully.daveS
June 16, 2016
June
06
Jun
16
16
2016
05:27 AM
5
05
27
AM
PDT
Of supplemental note as to the abject failure of natural selection to explain life once the 'miracle' of self-replication appears, here are some excellent references to several peer reviewed numerical simulations analysing the feasibility of the mechanism of natural selection and random mutation and finding it severely wanting ,,, (via John Sanford and company)
Genetic Entropy – peer reviewed references http://www.geneticentropy.org/#!properties/ctzx
bornagain77
June 16, 2016
June
06
Jun
16
16
2016
03:52 AM
3
03
52
AM
PDT
GC states:
"The origin of life, in my mind, is the only aspect of life where miracle might be invoked. I don’t think that it is necessary, but I must admit that this is just opinion. But from there on in, I have not seen a need for miracle."
Also known as the 'give me one miracle and I will explain the rest' method of science. Yet, by conceding even one miracle by God for the origin of life then GC has conceded that He believes in a God who performs miracles on earth. Of course, since he is really just playing games instead of being serious, GC immediately tried to walk back his concession of a miracle by God by saying "I don’t think that it (a miracle) is necessary" But anyways, as to this 'give me one miracle and I will explain the rest' method of science that he invokes, I suppose that GC is thinking that once natural selection is in operation he can explain all the diversity of life on earth by reference to the supposedly god-like power of natural selection to create all the diversity of life around us. Nothing could be further from the truth. Natural Selection does not create anything:
"Natural selection does not act on anything, nor does it select (for or against), force, maximize, create, modify, shape, operate, drive, favor, maintain, push, or adjust. Natural selection does nothing…. Having natural selection select is nifty because it excuses the necessity of talking about the actual causation of natural selection. Such talk was excusable for Charles Darwin, but inexcusable for evolutionists now. Creationists have discovered our empty “natural selection” language, and the “actions” of natural selection make huge, vulnerable targets." The Origin of Theoretical Population Genetics, 2001 (pp. 199-200) William Provine - Professor of Evolutionary Biology - Cornell University An Early Critique of Darwin Warned of a Lower Grade of Degradation - Cornelius Hunter - December 2012 Excerpt: And as for Darwin’s grand principle, natural selection, (Adam Sedgwick asked Charles Darwin) “what is it but a secondary consequence of supposed, or known, primary facts.” Yet Darwin had smuggled in teleological language to avoid the absurdity and make it acceptable. For Darwin had written of natural selection “as if it were done consciously by the selecting agent.” Yet again, this criticism is cogent today. Teleological language is rampant in the evolutionary literature. http://darwins-god.blogspot.com/2012/12/an-early-critique-of-darwin-warned-of.html Mutation, Not Natural Selection, Drives Evolution By Gemma Tarlach March 16, 2014 Excerpt: “If you say evolution occurs by natural selection, it looks scientific compared with saying God created everything. Now they say natural selection created everything, but they don’t explain how. If it’s science, you have to explain every step. That’s why I was unhappy. Just a replacement of God with natural selection doesn’t change very much. You have to explain how.” Masatoshi Nei http://discovermagazine.com/2014/march/12-mutation-not-natural-selection-drives-evolution "...but Natural Selection reduces genetic information and we know this from all the Genetic Population studies that we have..." Maciej Marian Giertych - Population Geneticist - member of the European Parliament - EXPELLED Can Darwinian Evolutionary Theory Be Taken Seriously? - Stephen L. Talbott - May 16, 2016 Excerpt: The influential Dutch botanist and geneticist, Hugo de Vries, framed the matter this way during the first decade of the twentieth century: Natural selection is a sieve. It creates nothing, as is so often assumed; it only sifts. It retains only what variability puts into the sieve. Whence the material comes that is put into it, should be kept separate from the theory of its selection. How the struggle for existence sifts is one question; how that which is sifted arose is another.34 It was de Vries who formulated the catchy phrasing that has since been repeated many times: “Natural selection may explain the survival of the fittest, but it cannot explain the arrival of the fittest”.35 It’s not a concern easily dismissed. Over subsequent decades other biologists have added their own accents: “The function of natural selection is selection and not creation. It has nothing to do with the formation of new variation”. (Reginald Punnett [1911], British geneticist who cofounded the Journal of Genetics; quoted in Stoltzfus 2006) Regarding specific traits, natural selection “might afford a reason for their preservation, but never provide the cause for their origin”. (Adolf Portmann [1967, p. 123], preeminent zoologist of the middle of the twentieth century),,, “Natural selection eliminates and maybe maintains, but it doesn’t create”. (Lynn Margulis [2011], microbiologist and botanist, pioneer in exploring the role of symbiosis in evolution, and co-developer of the Gaia hypothesis) The objection these estimable biologists were raising has never gained the traction it deserves. ,,, On the other hand, it would have been hard to find even a slight blush of embarrassment when Stephen Jay Gould, countering the sort of doubt voiced above by his peers, asked, “Why was natural selection compared to a composer by Dobzhansky; to a poet by Simpson; to a sculptor by Mayr; and to, of all people, Mr. Shakespeare by Julian Huxley?” The answer, according to Gould, is that the allusions to poetry, musical composition, and sculpture helpfully underscore the “creativity of natural selection”: "The essence of Darwinism lies in its claim that natural selection creates the fit. Variation is ubiquitous and random in direction. It supplies the raw material only. Natural selection directs the course of evolutionary change. It preserves favorable variants and builds fitness gradually".36,,, What we do have is a god-like power of natural selection whose miracle-working activity in creating ever-new organisms is vividly clear to eyes of faith, but frustratingly obscure to mere empirical investigators. This is not a science ready for submission to a larger public along with a demand for acquiescence. Not if this public has yet to dull its sensitivity to fundamental questions in the way that the research community seems to have done. http://natureinstitute.org/txt/st/org/comm/ar/2016/teleology_30.htm
As well, Natural selection, since it operates at the whole organism level, is grossly inadequate to explain the creation of the highly sophisticated programming found at the molecular level of life
The abject failure of Natural Selection on two levels of physical reality – video (2016) (princess and the pea paradox & quarter power scaling) https://www.facebook.com/philip.cunningham.73/videos/vb.100000088262100/1135217836491148/?type=2&theater The GS Principle (The Genetic Selection Principle) - Abel - 2009 Excerpt: The GS Principle, sometimes called “The 2nd Law of Biology,” states that selection must occur at the molecular/genetic level, not just at the fittest phenotypic/organismic level, to produce and explain life.,,, (Yet) Natural selection cannot operate at the genetic level. http://www.bioscience.org/2009/v14/af/3426/fulltext.htm
bornagain77
June 16, 2016
June
06
Jun
16
16
2016
02:39 AM
2
02
39
AM
PDT
1 2 3 4 5 6 8

Leave a Reply