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Three Simple Syllogisms

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In the comment thread to a prior post gpuccio, markf and I had a little debate about whether functional complex specified information can be generated by random (stochastic) processes.  BTW, before going on let me say that I truly appreciate markf and our other opponents who appear regularly on these pages.  How boring it would be if this blog were merely an echo chamber.  Now to the debate.

Gpuccio started it off with the following challenge to markf:  Can you name one example of a functional incredibly improbable random digital string.

After some waffling, markf finally admitted:  “The short answer is that I think it is most unlikely that there exists a digital string which is functional and complex and we have no reason to suppose it is designed – other than in living things.”

Back to gpuccio:  “The strings in protein coding genes are strings which are interpreted according to a quaternary code.  They are digital, complex and functional.  The code is not my invention or yours, it is regularly decoded by the translation system in the cells, and we have simply learned it from the cells themselves.  It is the code which allows us to read the meaning in protein coding genes.  Nucleotides in themselves are not digital.  They are just of four different types.  It is the specific sequence they have in the gene, which in no way depends on biochemical laws, which, correctly translated, reveals their function.”

Just so.

Now here is the next question for markf:  You all but admit that it is impossible to name a single example of a functional incredibly improbable random digital string – OTHER THAN IN LIVING THINGS.  Why the exception?  The burden is on your to demonstrate the exception is valid.

 The ID position can be summarized in a series of simple syllogisms: 

 Syllogism 1:  

Major premise:  Functional incredibly improbable random digital strings do not occur.

Minor premise:  DNA contains a functional incredibly improbable digital string.

Conclusion:  The digital string in DNA is not random.

Syllogism 2:  

Major premise:  Functional incredibly improbable digital strings do not occur as a result of mechanical necessity (i.e. physical law).

Minor premise:  DNA contains a functional incredibly improbable digital string.

Conclusion:  The digital string in DNA did not arise through mechanical necessity. 

Syllogism 3:

Major premise:  Since Aristotle we have known that all events are caused by random processes, mechanical necessity (i.e., physical law) or agency (i.e., design) or a combination of these three.

Minor premise:  We have just established that the digital string in DNA was not caused by a random processes or physical necessity.

Conclusion:  The digital string in DNA was caused by agency.

Corollary:

All functional incredibly improbable digital strings for which we can adduce their provenance by direct observation (as opposed to inference from secondary data) are the result of agency.  In other words, our overwhelming experience is that functional incredibly improbable digital strings come from one and only one source.  They are the product of intelligent design. 

markf you say that DNA is a digital string which is functional and complex and we have no reason to suppose it is designed.  For your conclusion to be true and my conclusions to be false it must be shown that my premises or false or that my conclusions do not follow from my premises as a matter of logic (or both).  Please explain in detail why you think my premises or false or my logic is faulty.

 PS:  You have posed your own challenge to me:  “Describe any possible outcome that falsifies ID without making any assumptions about the designer.”  Easy.  If someone can demonstrate any functional incredibly improbable digital strings that was developed by in a stochastic system, that would probably falsify ID.

Comments
"Major premise: Since Aristotle we have known that all events are caused by random processes, mechanical necessity (i.e., physical law) or agency (i.e., design) or a combination of these three. . Minor premise: We have just established that the digital string in DNA was not caused by a random processes or physical necessity. . Conclusion: The digital string in DNA was caused by agency." "Randomness" does not cause anything. To speak of the "randomness" of two (or more) things is to speak of a lack of correlation between those things. Thus, to speak of a cause being “random” or of an effect having a “random” cause is literally to assert a lack of correlation between the effect and the “cause” – it is to assert that the effect has no cause. There are no such things as “events [which] are caused by random processes”.Ilion
October 21, 2010
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"... BTW, before going on let me say that I truly appreciate markf and our other opponents who appear regularly on these pages. How boring it would be if this blog were merely an echo chamber. Now to the debate." True enough, an echo chamber would be boring. But, equally boring is the attempt to discuss (or 'debate,' if one prefers that word) with those who *will not* learn, and *will not* honestly engage that which they oppose.Ilion
October 21, 2010
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Above "I no longer make the distinction." And that's a very good place to be with regard to science and metaphysics. The Darwinists make the distinction where no distinction should rationally be made. This is why they aren't able to explicitly define the terms. They assume that we already know what they mean by "natural" and "supernatural." They are quite wrong.CannuckianYankee
October 18, 2010
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The distinction between natural and supernatural is where the entire problem originates. I no longer make the distinction. Once you eliminate goddess natura the idol naturalists worship behind closed doors, then there is no problem...above
October 18, 2010
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"The closest he gets is implying ‘not supernatural’ – and never defines that either.)" Yes, and since no-one really defines what they mean by "supernatural" in the first place, the meaning is entirely lost. This is not off topic with the OP, BTW. It has everything to do with it. When Barry asks the question: "Why the exception," for most Darwinists it has to do with Lewontin's divine foot.CannuckianYankee
October 18, 2010
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Well, it's a bit off topic, but re: MN, I see a few problems. For one thing, 'naturalism' itself doesn't have much of a definition, much less an agreed-upon one. (Don't believe me? Look up 'naturalism' on the Stanford Encyclopedia of Philosophy. The author admits outright the problem with defining it. The closest he gets is implying 'not supernatural' - and never defines that either.) For example, look at David Chalmers. He's an anti-materialist (probably known to most people here), but he also insists he's a naturalist. Nick Bostrom and John Gribbin both explicitly entertain ID (of a more pagan, non-Christian variety), and both insist that their ideas are naturalistic (even materialistic!). Next to no one challenges on this (as to why, again, check the SEP entry.) I could go on - how even the limits proposed by MN advocates aren't specifically "naturalistic" anyway, and so on. I'm covering my views very fast and loosely here. But it all comes down to definitions, and how 'methodological naturalism' seems more to me an attempt to pretend that science's methods and findings are themselves only or principally compatible with naturalism. It's little more than naturalist PR that falls apart when you look at it more closely.nullasalus
October 18, 2010
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The deceptive thing about methodological naturalism is first of all, it sounds reasonable - the scientific method, which if doubted, you can't be scientific. The other thing is, yes, it's the scientific method, but with philosophical naturalism smuggled in.CannuckianYankee
October 18, 2010
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@nullasalus -"“I think methodological naturalism is bunk (I used to accept it and defend it on this site, just as I used to defend the idea that Darwin himself never intended his theory to be laced with extraneous metaphysical nonsense. I reversed myself on both topics.” That has been my experience over the last few years as well. I also use to think of ID in a much more negative light (due to the culture wars and slanders) but I have been much more receptive to its notions now. Funny thing how knowing more has pushed me away from darwinism... Don't some claim that it should be the other way around?above
October 18, 2010
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nullasalus, "I think methodological naturalism is bunk (I used to accept it and defend it on this site, just as I used to defend the idea that Darwin himself never intended his theory to be laced with extraneous metaphysical nonsense. I reversed myself on both topics." I thought this was the case, and not too long ago as I recall. I'm glad that you've reversed your stance.CannuckianYankee
October 18, 2010
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gpuccio, But I do believe that we can observe the “truly random” empirically, because I have defined the truly random as an empirically observable pattern: a system which is best described by a probabilistic model. And what I mean by 'truly random' is exactly that: Truly random. Not the result of any guidance or plan whatsoever, either at this moment or at some point in the past. If you're using a qualified definition of random, by all means go for it. If "truly random" simply means "can be modeled as random", though, then you're on the same page as me anyway. If "truly random" means "really is random, there is no guidance or plan behind the actual real-world results", you're off into metaphysics land. Which is fine, metaphysics is great. But it's not a scientifically demonstrable claim. Models are exactly that - models. Useful devices for predicting observed phenomena, with limits. But there's reality beyond the model, and that's the reality where the meat of the design question is in play. As far as I say, anyway. Neither have I. But again, what is your problem with the “truly unguided” concept? I suppose darwinists call mutations “truly unguided” because they believe that the system which causes mutations is of the same kind as the tossing of a coin: it is best described by a probabilistic model. Because 'truly random' is utterly and eternally beyond the reach of science. I have no problem with "random", qualified to mean - and explicitly made clear to mean - 'most conveniently modeled as probablistic', or so on. Those are statements about our knowledge, our pragmatic situation, etc. Truly random, actually random, is something else. Science doesn't get there, and frankly can't in principle. Some darwinists do qualify their statements in that way. Others go further and cross the threshold I'm speaking of (and cite Darwin's supposed belief about this as warrant for doing so, as if that matters), and a lot of people accept that as what 'science' says. It's, frankly, baloney. Unless science means 'whatever I metaphysically claim is possible and compatible with the data'. In which case, I say that science tells us that the whole of the universe was created last thursday. OK, but those “arguments” are neither convincing nor credible. Darwinists can say all that they want. But I still believe that credibility counts, and will win in the end. I've seen way too many materialists/atheists show up on this very site and assert that things can burst into existence utterly uncaused from complete nothingness, and that *this has been observed by scientists*, to be that optimistic. Time is part of the probabilistic resource, a concept well clarified by Dembski. I was simply responding to T about why time doesn't matter from a guidance/design standpoint. Really, it hardly matters much from a 'chance' standpoint either. If something happens that is ridiculously unlikely given the model, you cite luck, question the model, etc. ID believes that intervention which is different form a necessity laws, and cannot be described in that way, is detectable in the origins and development of life. I thought ID was much broader than that - front-loading, impersonal telic processes, etc. Intervention being possible, but not strictly required. I've seen Dembski himself flat out claim that theistic evolutionists and front-loaders believe in ID by his view. I've seen front loading thinkers (Mike Gene, Denton if I read him right) cited favorably. I've seen prominent ID proponents praise other quasi-front loaders, like Simon Conway Morris. ID is big tent, right? There's a whole lot of views, ultimately coming down to 'design is scientifically detectable in nature', yes? You are. I am very happy with your position. And, as I have said, I don’t believe that a way really exists to say what is science and what is not, so your opinion is as good as mine. Well, thank you. I have a strong respect for ID, even if my position is complicated. If you see science as defined in a different way than I do, that's really that. I think methodological naturalism is bunk (I used to accept it and defend it on this site, just as I used to defend the idea that Darwin himself never intended his theory to be laced with extraneous metaphysical nonsense. I reversed myself on both topics.), and I think that the criticisms of ID are usually lodged by hypocrites. (People who insist that science cannot detect design, yet in other venues they happily argue that science has shown this or that was not designed, etc.) But I'm not going to pretend my definition of science is anything but my own, arrived at after looking at this issues. I'm no special authority.nullasalus
October 18, 2010
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CannuckianYankee and nullasalus: just a technical clarification about the "loaded coin" scenario. A loaded coin is not evidence of design. In reality, it is not even evidence of a necessity mechanism, as I wrote in my previous post: I was wrong. A loaded coin is still a truly random system: only, the probabilities of the two events are not equal. A coin tossing system where a human at certain times acts on a magnetic system to determine a result would be an example of non random, designed system.gpuccio
October 18, 2010
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So, here we are again: (Timaeus): But even if I have misread gpuccio here, that’s how I understand other ID proponents when they speak of “truly random”. They are imagining a universe in which truly random events can occur, idealized conditions of “pure chance,” in order to make their point. But, in the empirical sense I have described, and without any particular philosophical assumption, I think we can say that "truly random systems" do exist and are observed in the universe, and in great abundance. Many systems are very well described by probability distributions. A good coin tossing system is a traditional example. I really am not implying anything else in my concept of "truly random". I am not implying any specific definition of randomness (I know that is a very controversial argument in philosophy of science). I am just saying: many observable systems are described very well according to known probabilistic models, and in no other empirical way. We call them random systems. That's all. Just in passing, I absolutely agree with a couple of points which, if I understand you well, you (and others) make: a) It is impossible to do science without at least some metaphysical assumptions. That's absolutely true. That's why I don't believe that it is possible to have consensus about what is science and what is not, except by mere force and authority. b) Most of TE's "arguments" are wrong. (nullasalus): To grant it ex hypothesi is to insert metaphysics right into the heart of the question to begin with. I’m worried, because gp – at least in the part I responded to – struck me as thinking that it was possible to observe the “truly random” empirically. Maybe I read him incorrectly, or he misspoke – but he would be far from the first one, so I mentioned it. But I do believe that we can observe the "truly random" empirically, because I have defined the truly random as an empirically observable pattern: a system which is best described by a probabilistic model. There is no great metaphysical assumption here, except for some methodological approach which, in its way, could also be called metaphysical. Let's say it is empirical metaphysics. I just say: we define an observable pattern, and we give it a name, because that's useful for our scientific reasoning. So, if a system can truly be best described by a probabilistic model, then we call it "truly random". That's all. (nullasalus): No doubt, and they were wrong to do so. Insofar as they spoke of the ‘truly unguided’, they were injecting extraneous metaphysics into science. Argue that they were just being true to Darwin, and I’ll say the same of Darwin as well. I don’t have that typical TE reverence for these particular secular idols. Neither have I. But again, what is your problem with the "truly unguided" concept? I suppose darwinists call mutations "truly unguided" because they believe that the system which causes mutations is of the same kind as the tossing of a coin: it is best described by a probabilistic model. It's an hypothesis which can be true or wrong: it could even be true in an ID context (the "unguided mutations + intelligent selection" ID scenario). Or it could be wrong (the "guided mutations" ID scenario). Or things could be completely different. Only facts can tell. I am still referring only to patterns which can be observed, and empirically distinguished, if we give appropriate empirical definitions of them. Distinctions which can be solved only metaphysically are not pertinent in this context, IMO. (nullasalus): I don’t buy this, anymore than I buy the ‘rabbit in the wrong geologic time scale would prove evolution wasn’t true’ bit. If something were surmised to have evolved in a shockingly short length of time given the resources, we’d hear about about ‘extremely powerful selection pressures’ or speculation about other heretofore unseen mechanisms and so on and so forth. Arguments could and would be advanced about what parts of the story we were missing. OK, but those "arguments" are neither convincing nor credible. Darwinists can say all that they want. But I still believe that credibility counts, and will win in the end. (nullasalus): Further, length of time was a concern for Darwin not just because of ‘randomness’, but his strong commitment to gradualism in evolution. If you are suggesting that if evolution were in fact guided we should expect to see far shorter timescales in evolutionary development, then I disagree strongly. Time is a factor for evolution, guided or not – but the length of time itself doesn’t help much in determining guidance or lack thereof. Time is part of the probabilistic resource, a concept well clarified by Dembski. It is necessary to consider it to judge if a system can be well described by a probabilistic model. There is not doubt that, if time is longer, a probabilistic system has more chances to attain a result. Again, there is no other implication. (nullasalus): Regardless, there’s more to guidance than ‘some thing, physically pushing’. Things could be operating according to a law *and* still be following a design plan, or be guided at particular parts, or.. etc. Newton didn’t think apples were pushed down from trees by angels, but he thought the whole universe was a clockwork under guidance. With good reason. True. But again, the problem of design detection inside natural history is formally different form the problem if the general laws of the universe are designed. We cannot conflate the two. ID believes that intervention which is different form a necessity laws, and cannot be described in that way, is detectable in the origins and development of life. That's in no way incompatible with believing that the fundamental laws of the universe are designed, but it is certainly different. (nullasalus): Sure we can – we don’t need to know in advance if God is guiding evolution in order to see how evolution plays out, and so on. We may not be able to “do” Darwinism as a science in that case – a shame, but somehow we’ll manage. Methodological naturalism is a misnomer, and overrated. Absolutely true. And brilliant. (nullasalus): I do agree that metaphysics get smuggled into science without warrant, repeatedly. And even by Darwin himself. Absolutely true. I would add: sometimes physiologically, many times pathologically. (CannuckianYankee): “At some point reason must take hold.” Our metaphysic must follow the principles of reason, and be non-contradictory. If we get that right, it can inform science. Absolutely true. That's what makes the difference between "physiological" and "pathological". (CannuckianYankee): I would agree with this to a point. I personally believe that every event has a purpose, but there are some events, which approach their purpose in a seemingly random process, while other events show a certain step-wise, blueprint-like purposeful design. I agree. (CannuckianYankee): The question is then whether a particular type of design can be distinguished scientifically even if there are phenomena, which appear completely random. Again I agree. Well, let's say that I agree with all your post, and save time. (nullasalus): Not necessarily. Maybe some things are designed and other things aren’t. My position is that we still wouldn’t be able to discern this scientifically when it comes to nature – I think ID proponents have some interesting arguments on this front, whether or not I’d ultimately call them ‘science’. (Not every argument has to be scientific to be persuasive or valid.) I think that's a very good position. I appreciate it, even if I am probably more "convinced" of the strength of ID arguments. (nullasalus): That sounds similar to Dembski’s view – ID is meant to identify design in nature, but only particular incidents of it. All of nature could be designed, potentially, and ID doesn’t rule this out. That's absolutely true. Even many human designed things cannot be detected by the ID procedure. False negatives are abundant, exactly because we don't want any false positive. (nullasalus): Rather depends on the dice, doesn’t it? They could be loaded. Maybe that’s not a ‘design filter’, but there’s another type of inquiry available there. A loaded dice would in most cases be detected by the design filter as a necessity mechanism. (nullasalus): The difference between me and many ID proponents is then they want to turn this into an additional challenge and start demanding naturalists find ways for codes to arise by ‘unguided forces’ and so on. Well, science can’t prove any forces are unguided anyway, so the entire project is confused from the outset. The very presence of codes (and error-correction!) in nature screams ‘design’, regardless of how the code came about. If nature itself so that codes unfold from its operations, the scream wouldn’t get any quieter. Again, I think we agree on the substance. "Unguided" can be empirically defined in a satisfying way. It is obvious that codes and dFSCI cannot come our of random systems (as I have defined them), or of random + necessity systems. But if darwinists want to believe the impossible, they are free to try to demonstrate that what they believe is credible. They will not succeed. (nullasalus): The materialist can flail their arms and say “Well maybe this is all a big coincidence and we got lucky and this is just blindness at work and..!” etc. And in the sense of pure logical possibility, it’s possible. So’s solipsism. I’m not too concerned with either possibilities. Neither am I. (nullasalus): And just to repeat: I think design arguments can be made. Powerful ones. In fact, I think even materialists have to face up to design arguments ultimately (See Nick Bostrom’s famous simulation argument, for example). I may not think they’re science, but neither do I think claims of ‘showing how nature does things without design’ is science. My views are complicated on all this, so I hope I’m putting my thoughts and arguments across satisfactorily. You are. I am very happy with your position. And, as I have said, I don't believe that a way really exists to say what is science and what is not, so your opinion is as good as mine.gpuccio
October 18, 2010
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nullasalus, Sorry to continue on this, but I was thinking about your implication that we might be able to apply a design filter to a roll of dice, and conclude design, which might render the ID argument meaningless. First of all you suggested a set of dice, which are loaded or rigged. Rigging would suggest intentional design so intended as to give a particular result with the roll, so a hypothetical design filter would probably give a positive result for design by that factor alone. And so it's not so much an outside force or agent determining the result apart from the designer of the dice. But even if the dice are not loaded, we're getting into categories, which may be much more complex than what ID limits itself to. As such, there may be numerous assumptions involved in a design filter for the apparent randomness of a roll of dice, simply because there may be too many variables of which we are not aware, so we're forced to make certain guesses. With what ID limits itself to, there are presently enough known variables to be able to make a reasonable design inference. With a roll of non-loaded dice, presently there are not. Furthermore, I would suggest that with the application of design filters to phenomena which appear random, such that we are able to determine design, we are not getting further away from confirming the legitimacy of design detection - rather, we are getting closer to what could properly be called a "law of design." But I think we're a long way off.CannuckianYankee
October 17, 2010
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nullasalus and Timaeus and CannuckianYankee: I have just read this very interesting conversation you have been making. I agree on many interesting points you make. I have just written a post in another thread which is probably pertinent on some points discussed here: https://uncommondescent.com/intelligent-design/15288/#comment-365965 Some further comments on my personal position: (nullasalus): But we never have observation of ‘undesigned’ or ‘unintended’ acts, and we never can in principle. ‘That happened without design, intention, guidance, foresight or planning’ is a claim which always and eternally must be assumed, rather than demonstrated. The best we can do is rule out particular agents (Well, *I* didn’t build the Notre Dame cathedral.) But we aren’t able to empirically observe this design-lack – at most we assume it, or simply assert it. In principle, every single event and object is designed (something Dembski himself admits is both possible and which even ID can’t rule out – false negatives, etc.) Absolutely correct. That's why the only meaningful distinction is between: things for which we have no reason to affirm or suspect design, and things for which we do have. Remaining empirical saves us from great trouble :) (nullasalus): I’m sure none of this is news to you, but I bring it all up for this reason: ID proponents get told all this (or versions of it) as a reason why ID can’t be science, and the reaction I’ve seen is to try to argue why ID still can reasonably be counted as science. There are some good and interesting arguments there too. I want to be more clear on that. I don't believe that there exists any absolute method of saying what is science and what is not. Philosophy of science is not a consensus, and must not be. What I say is that, if we take the usual (boring) criteria which most believe in (like Popper's falsifiability), then both darwinian theory and ID theory are scientific theories: one bad, and one good :) All those who state differently are, IMO, simply wrong. (Timaeus): I haven’t followed all the details of the conversation between gpuccio and markf on the previous thread, but I’m guessing that the reason gpuccio speaks of “truly random” is that this is the concept that classical neo-Darwinism offered. So he is speaking hypothetically, i.e., “If these genetic mutations were truly random, we would not expect to see this sort of integrated complexity as a result.” So he’s not necessarily endorsing the concept of true randomness; he’s granting it ex hypothesi, and saying, “Supposing such a thing existed, it wouldn’t do Darwinian theory any good; in fact, it would make Darwinian theory so unlikely as to be virtually impossible.” That’s how I understand his argument. I need to clarify. I realize I have used the concept of "true randomness" in two very different senses. In a previous context, I have made a difference between "true, essential randomness" to describe the randomness at QM level, which according to most interpretations is essential, and not due to "hidden local variables". I have also added that I tend to agree with this position, but that the problem remain open. I want to add here that, even if that randomness is "essential", IMO that is in no way a denial of the general concept of law and causality: it just tells us that usual deterministic causality is not the only form of causality. Probabilistic laws are mathematical laws just the same. And the collapse of the wave function is certainly "caused" by the deterministic wave function, even if through probabilistic models. That said, in the recent discussion with Mrak, I have used the term "truly random system" in another sense, which has nothing to do with QM. I will try to clarify that too. Ordinary (non "essential") random systems are those where the output, while being certainly deterministic, cannot be simply described by a deterministic model, essentially because too many unknown or unquantified variables are involved. Many of those systems, anyway, can be described very well in terns of particular mathematical models, which are probability distributions. I think nobody really knows why, and that again is a matter for philosophy of science. But the fact remains. Probabilistic analysis is so powerful and effective that most of modern sciences are based on it. In a sense, that is another aspect of the amazing mathemathical order of reality: not only deterministic mathemathical laws, but also probabilstic mathemathical laws seem to structure anything that exists. So, my empirical definition of a "truly random system" is: a system which appears to be well described by some probabilistic model. That concept is essential to all the Fisherian approach to science, hypothesis testing, alpha error, and so on. So again, if I observe systems or outputs which can be well described in credible probabilistic terms, I conclude that, for all that it is scientifically worth, that is a random system. Now, the concept of design detection in ID is tied to that concet, and is a mere logical extension of it: specific (functional) extremely improbable events will never empirically be observed in a natural system, exactly as ordered configurations will never spontaneously arise in a gas (the physical concept of entropy, as we all know, is very similar to the concepts of ID in its informational aspects). My argument of the 500 coin tosses with Mark is of the kind: a) It is obvious that ID's statement that extremely improbable events of a specific form (functional) will never arise in a natural random system. b) Anyway, you and other darwinists require that such an obvious concept must be empirically falsifiable. c) Well, it is falsifiable. Let's take a system which has always been considered as a physical model for random systems: the tossing of a coin. Let's take all precautions so that our specific coin tossing system cannot be manipulated. Let's verify that its results are well described by an uniform probability distribution. d) Now, if that system output a functional sequence of 500 bits, that would be an empirical falsification of the obvious. (And that would be really difficult to explain, anyway). I just wanted to demonstrate that the ID principle, although logically obvious, still could be empirically falsified. But it never will, because it is obviously true. So, my example was just a concession to Popperian dogma, which I don't really believe in. More in the next post.gpuccio
October 17, 2010
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#39 Gpuccion It is easy for anyone or for any non intelligent system to generate a digital string of any complexity. It is impossible for any non design system to generate a functional complex digital string This gives me yet another way of making much the same point. First you should change the second sentence to: (A)"It is impossible for any non living system to generate a functional complex digital string" unless you are assuming life is designed. (A) is true under some uses of the word "functional" because under those definitions it is impossible for any non-living system to generate a functional anything! This is nothing to do with complexity or design. It is to do with our normal use of the word "functional". Of course you could expand "functional" so that you talk about the function of the ozone layer being to avert certain types of UV radiation, or even the function of gravity being to keep the planets in orbit. It is a bit odd but I have heard it used that way. In that case there are functional complex events generated by non-living systems. Whether they count as digital is another matter of definition!markf
October 17, 2010
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"My views are complicated on all this, so I hope I’m putting my thoughts and arguments across satisfactorily." Absolutely. You state them well. We seem to disagree on the "scientific" issue, but it doesn't seem to be all that important with regard to our similar conclusions. It may be important on another level, but I won't get into that here. You seem to agree that design arguments may be valid, and that perhaps materialists ought to look at them more carefully. I'm fine by that.CannuckianYankee
October 17, 2010
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CannuckianYankee, Having read some of your above posts to others regarding the issue of random vs designed events – it appears as though you have an “all or nothing” stance towards the metaphysical issues. Either all is random chance, or nothing is random chance, and all is designed and/or, and we cannot know this scientifically. Not necessarily. Maybe some things are designed and other things aren't. My position is that we still wouldn't be able to discern this scientifically when it comes to nature - I think ID proponents have some interesting arguments on this front, whether or not I'd ultimately call them 'science'. (Not every argument has to be scientific to be persuasive or valid.) The point ID is making is not that we can detect design in everything, but we can detect design in certain things, with which we follow a certain criteria, and that this criteria is not necessarily informed by a particular metaphysic; while the implications do tend to question a particular metaphysic, while supporting another. That sounds similar to Dembski's view - ID is meant to identify design in nature, but only particular incidents of it. All of nature could be designed, potentially, and ID doesn't rule this out. We can apply a design filter to a house and determine that it was designed. We cannot apply a design filter to a roll of dice and conclude that the number we rolled was determined in advance, even if for the sake of argument, it was in fact determined in advance by some outside force or agent. Rather depends on the dice, doesn't it? They could be loaded. Maybe that's not a 'design filter', but there's another type of inquiry available there. I want to stress that I'm not saying design arguments can't be made about nature, etc. Absolutely I think they can be made. I simply question whether said arguments and conclusions are science. To give an example, I think the genetic code - the fact that nature and biology uses codes - is vastly easier to square with a design view of the world than a non-design. The presence of information in these natural processes is a stunning finding from a design standpoint. The difference between me and many ID proponents is then they want to turn this into an additional challenge and start demanding naturalists find ways for codes to arise by 'unguided forces' and so on. Well, science can't prove any forces are unguided anyway, so the entire project is confused from the outset. The very presence of codes (and error-correction!) in nature screams 'design', regardless of how the code came about. If nature itself so that codes unfold from its operations, the scream wouldn't get any quieter. The materialist can flail their arms and say "Well maybe this is all a big coincidence and we got lucky and this is just blindness at work and..!" etc. And in the sense of pure logical possibility, it's possible. So's solipsism. I'm not too concerned with either possibilities. And just to repeat: I think design arguments can be made. Powerful ones. In fact, I think even materialists have to face up to design arguments ultimately (See Nick Bostrom's famous simulation argument, for example). I may not think they're science, but neither do I think claims of 'showing how nature does things without design' is science. My views are complicated on all this, so I hope I'm putting my thoughts and arguments across satisfactorily.nullasalus
October 17, 2010
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nullasalus,, Having read some of your above posts to others regarding the issue of random vs designed events - it appears as though you have an "all or nothing" stance towards the metaphysical issues. Either all is random chance, or nothing is random chance, and all is designed and/or, and we cannot know this scientifically. I would agree with this to a point. I personally believe that every event has a purpose, but there are some events, which approach their purpose in a seemingly random process, while other events show a certain step-wise, blueprint-like purposeful design. With regard to ID and your skepticism, it seems to be drawn out by this all or nothing stance. I would suggest that there's an inbetween. The typical materialist often counters the ID argument with the false dichotomy, so I think I can illustrate it based on that - If there is a designer, then everything is designed, and how would we know that one thing is designed as opposed to another? This might seem like a good point, although I suspect you and I know that it's false. The question is then whether a particular type of design can be distinguished scientifically even if there are phenomena, which appear completely random. The point ID is making is not that we can detect design in everything, but we can detect design in certain things, with which we follow a certain criteria, and that this criteria is not necessarily informed by a particular metaphysic; while the implications do tend to question a particular metaphysic, while supporting another. ID's task is to be able to distinguish whether design is real based on very specific criteria. You seem to claim that we cannot determine whether design is real and call it science, because to do so would not escape the "all or nothing" filter. If some things are designed, then all things are designed, and therefore, design detection is meaningless. Not necessarily. The implications of ID bring us to a certain conclusion regarding design. Those implications do not necessarily inform the methodology behind ID, and this is an important point. The methodology fits entirely within the same constraints of other scientific methodologies and the results may inform one's metaphysic or not. Let's take for example two things, which appear to not involve completely random chance - the roll of dice, and the building of a house. The roll of dice might be said to be purposeful, but the result appears to be a limited chance event. I say limited, because a roll of dice is limited to 12 numbers total. Building a house, on the other hand would be a limited non-chance event. We could say that our rolling a 10 was intended, and with each subsequent roll the number was determined in advance. That is certainly a possibility, but you are correct, that we could not know this scientifically. We can apply a design filter to a house and determine that it was designed. We cannot apply a design filter to a roll of dice and conclude that the number we rolled was determined in advance, even if for the sake of argument, it was in fact determined in advance by some outside force or agent. There are certain features, which show something was designed for a purpose as opposed to the result of random chance events, even if there are in-fact, no random chance events. There is nothing unscientific or metaphysically informed by such an hypothesis. Yes, it supports agency, but a design argument doesn't cease to be meaningful if everything is designed and determined through agency - if anything, a design argument supports the metaphysic in a limited way, that at least some things are designed, and we can know this scientifically.CannuckianYankee
October 17, 2010
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nullasalus, "So my own view differs – the problem isn’t just that so many think science can be divorced from philosophy, but that they often present their philosophically loaded positions as science itself, knowingly or unknowingly." Yes, this is very true. I appreciate your response to my question. It sounds reasonable. Come to think of it, I pretty much overlooked something that Gil stated in a post above at 11, which I think is the most important factor of anyone's metaphysic: "At some point reason must take hold." Our metaphysic must follow the principles of reason, and be non-contradictory. If we get that right, it can inform science.CannuckianYankee
October 17, 2010
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Timaeus, So he’s not necessarily endorsing the concept of true randomness; he’s granting it ex hypothesi, To grant it ex hypothesi is to insert metaphysics right into the heart of the question to begin with. I'm worried, because gp - at least in the part I responded to - struck me as thinking that it was possible to observe the "truly random" empirically. Maybe I read him incorrectly, or he misspoke - but he would be far from the first one, so I mentioned it. On the other hand, there is something slippery going on here. I don’t mean you are slippery — I mean that the TEs, using some parts of your argument, are. Well, I didn't even have TE's in mind in this conversation, T, but frankly I agree with you. I think you and I have interacted enough for it to be clear that I have strong words for the TEs. (Speaking of which, I see the folks at Biologos may be getting - beg pardon, may be evolving - a spine. I guess you can only take so many heels to the mouth from New Atheist scrubs like Coyne when you're trying to cozy up to them.) Regardless, I'm not engaging in a TE apologetic here. Not directly, anyway. I'm pointing out a limit of science and scientific inquiry, and assumptions that get smuggled in under its name. Assumptions that far too many people accept without reflection, and which I am forever on guard against. People like Gaylord Simpson and Mayr, who were writing about evolution before many of the current TEs were even born, do seem to think that mutations are truly unguided natural events. No doubt, and they were wrong to do so. Insofar as they spoke of the 'truly unguided', they were injecting extraneous metaphysics into science. Argue that they were just being true to Darwin, and I'll say the same of Darwin as well. I don't have that typical TE reverence for these particular secular idols. It is only if it is *stipulated* that the mutations must be random (with respect to outcome) that more time is needed, because then we have to consider the probability of the desired outcome in the time given. I don't buy this, anymore than I buy the 'rabbit in the wrong geologic time scale would prove evolution wasn't true' bit. If something were surmised to have evolved in a shockingly short length of time given the resources, we'd hear about about 'extremely powerful selection pressures' or speculation about other heretofore unseen mechanisms and so on and so forth. Arguments could and would be advanced about what parts of the story we were missing. Further, length of time was a concern for Darwin not just because of 'randomness', but his strong commitment to gradualism in evolution. If you are suggesting that if evolution were in fact guided we should expect to see far shorter timescales in evolutionary development, then I disagree strongly. Time is a factor for evolution, guided or not - but the length of time itself doesn't help much in determining guidance or lack thereof. I find it inconsistent that TEs don’t also argue that angels *might* be pushing the planets, and that this is a metaphysical question rather than a scientific one. I think this may be because physicists, frankly, tend to be at least a little better in some respects at keeping the metaphysics distinct from the science. I'm sure you're aware of the debate about the status of "laws" in science, and whether science is merely descriptive on that front, or if there are these immaterial and real things called "laws" that somehow determine what we see in nature, or.. etc. Take a look at Hawking's recent book, where it sounded like he was calling on 'law' to explain something coming from nothing. More than a few scientists, secular even, were willing to jump on him and point out the problems at work in making a claim like that. Regardless, there's more to guidance than 'some thing, physically pushing'. Things could be operating according to a law *and* still be following a design plan, or be guided at particular parts, or.. etc. Newton didn't think apples were pushed down from trees by angels, but he thought the whole universe was a clockwork under guidance. With good reason. We don't 'assume naturalism in the case of planetary motion', if by 'we' you mean "TEs". Not in the relevant sense, anyway. If God might be guiding the mutations, we can’t do evolutionary theory as science. Sure we can - we don't need to know in advance if God is guiding evolution in order to see how evolution plays out, and so on. We may not be able to "do" Darwinism as a science in that case - a shame, but somehow we'll manage. Methodological naturalism is a misnomer, and overrated. Darwin and the neo-Darwinists were naturalists when it came to all questions, including origins questions. They therefore made a metaphysical assumption. TEs make the same metaphysical assumption regarding origins. For them to embrace that metaphysical assumption, while pretending that they don’t do metaphysics, but only “pure science,” is risible. I'm not sure TEs do, but again, I didn't have TEs in mind here to begin with. I do agree that metaphysics get smuggled into science without warrant, repeatedly. And even by Darwin himself.nullasalus
October 17, 2010
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nullasalus: You wrote: "Truly random system? There’s no way for us to ever determine that." I haven't followed all the details of the conversation between gpuccio and markf on the previous thread, but I'm guessing that the reason gpuccio speaks of "truly random" is that this is the concept that classical neo-Darwinism offered. So he is speaking hypothetically, i.e., "If these genetic mutations were truly random, we would not expect to see this sort of integrated complexity as a result." So he's not necessarily endorsing the concept of true randomness; he's granting it ex hypothesi, and saying, "Supposing such a thing existed, it wouldn't do Darwinian theory any good; in fact, it would make Darwinian theory so unlikely as to be virtually impossible." That's how I understand his argument. But even if I have misread gpuccio here, that's how I understand other ID proponents when they speak of "truly random". They are imagining a universe in which truly random events can occur, idealized conditions of "pure chance," in order to make their point. I know that modern TEs are trying to distance themselves from "truly random" in order to harmonize their theology with their science. They are in effect re-writing classic neo-Darwinism. They want to take the "unguided" out of the process on the grounds that it's "metaphysical" rather than "scientific." Well, in one way I agree with you and them. How can we say that something is unguided? How do we know, for example, that God is not secretly steering events under the cover of "quantum indeterminacy"? Science would not be able to measure the difference between a mutation caused by tinkering and a mutation caused by sheer chance. On the other hand, there is something slippery going on here. I don't mean you are slippery -- I mean that the TEs, using some parts of your argument, are. People like Gaylord Simpson and Mayr, who were writing about evolution before many of the current TEs were even born, do seem to think that mutations are truly unguided natural events. Not without physical causes, but truly unguided in the sense that no one is deliberately steering a mutation with past and future mutations in mind. That is, no one is stacking the deck. (If someone has the power to stack the deck by controlling what mutations occur, and in what order, he might as well create the animal directly, so why bother having an evolutionary theory at all? The whole point of the theory was to explain how living forms could have come about if no one was stacking the deck. That was clear in Darwin, and the neo-Darwinists followed suit.) So I submit that, even if everything you say about randomness and metaphysics is entirely true, that the TEs are writing revisionist history about evolutionary theory. They are saying that evolutionary theory was never about any more than "mutation" and "selection", and that all this talk about pure chance or pure randomness or unguided is an atheistic, metaphysical add-on that has no place in science, and thus we can keep Darwin and neo-Darwinism as correct descriptions of what happens in nature, if we just drop the words "unguided" and so on. Well, I'm all in favor of dropping the word "unguided," but my problem is how to do that without gutting Darwinian theory *as science*. It seems to me that even the *science* part of Darwinian theory, as intended by its main proponents (who were not the current TEs, none of whom have contributed anything useful to evolutionary theory at all) rests on a notion of unguidedness. Consider this: Why was Darwin worried when it looked as if the earth was not very old? And why do even the TEs, like Ken Miller, grant that the length of time given by the fossil record is crucial for Darwinian theory? If the fossil record showed only ten thousand years between the rise of the first mammals and the rise of bats, Ken Miller and all the other TEs would admit that ten thousand years was "not enough" time, and that evolutionary theory was dead. But why? If evolution *as a scientific theory* is *truly agnostic* about whether or not the mutations are random, why should the length of time matter? Let's say it takes a thousand mutations to produce a bat from some primitive mammal, and that bat-ancestors have on average one litter every two years of reproductive life. If the mutations *might* be directed rather than random, ten thousand years would be plenty of time for bat evolution. It is only if it is *stipulated* that the mutations must be random (with respect to outcome) that more time is needed, because then we have to consider the probability of the desired outcome in the time given. So I put it to you, nullasalus, that when the TEs use the argument you are using here, they are being massively disingenuous, or else are massively confused. If science is really neutral on the question of guided versus unguided mutations, then the concern with time -- is there enough time for this to have occurred? -- is inexplicable. That is, I put it to you that, as a matter of practice, when doing their population genetics, the TEs assume, just as the atheist Darwinists assume, that the mutations are "random with respect to the outcome" -- nothing is guiding them. It is only when they are doing their apologetics for Christian Darwinism -- writing popular books or at conferences of Christian scientists or blogging -- that they change their tune, and say: "Of course, all this stuff about unguidedness is just an atheist add-on by Dawkins and Coyne, and has nothing to do with science. Unguidedness is a metaphysical concept, not a scientific one. Thus, Christianity and Darwinism are compatible." If we can't be sure that the mutations are unguided, then we can't be sure that Darwinism or neo-Darwinism are worth the paper they are written on. If God might be guiding the mutations, we can't do evolutionary theory as science. I find it inconsistent that TEs don't also argue that angels *might* be pushing the planets, and that this is a metaphysical question rather than a scientific one. But in fact modern physics assumes that angels *aren't* pushing the planets (or that if they are, it is a kind of pushing that is scientifically meaningless); no calculation of planetary motion has an "angel term" in the equation. But that exclusion of angels is metaphysics! So will Darrel Falk and Ken Miller condemn modern physics for ruling out angels without scientific warrant? Somehow I don't think so. Yet they will condemn atheist Darwinians for ruling out guidance in the evolutionary process. It doesn't make sense. The underlying premise in both cases -- naturalism -- is the same. Science assumes the universe works by natural causes. If we can assume naturalism in the case of planetary motion, why not assume it in the case of evolutionary theory? And if we assume it in evolutionary theory, we will rule out "guided" for the mutations as we rule out "guided" for the fall of an apple from a tree, or for the explosion caused when you put the water into the sulfuric acid. ID people, on the other hand, raise the possibility -- just the possibility -- that naturalism is not a sound assumption all across time and space. They realize that naturalism itself is a metaphysical assumption. So how do you keep metaphysics out of science? Without metaphysics, no naturalism; without naturalism, no science. Darwin and the neo-Darwinists were naturalists when it came to all questions, including origins questions. They therefore made a metaphysical assumption. TEs make the same metaphysical assumption regarding origins. For them to embrace that metaphysical assumption, while pretending that they don't do metaphysics, but only "pure science," is risible. T.Timaeus
October 17, 2010
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kairosfocus, The crucial scientifically relevant philosophical questions are only partly metaphysical ones. Well, I'd think every scientific question is at least partly metaphysical. As another commenter implied, how do you even know what is or isn't a scientific question without answering some philosophical questions first? I suppose the question becomes, how much work is the metaphysic doing. For Darwinism (not evolution, but Darwinism) the answer is, "Pretty much all of it." And, design is an empirical fact, one that is known to account for dFSCI. The ONLY observed fact that accounts for it. With BILLIONS of tests in hand. I'll go one better than you, KF: Design is all that has ever been observed, ever, for the creation or orchestration of anything whatsoever. Intelligent agents engaged in intentional acts is the only suspect we have clear and obvious evidence of (putting aside for a moment the possibility of philosophers denying everything), not only for dFSCI (What built this car?) but even for the most utterly mundane events (What made that pebble roll down the side of a hill?) I don't even need third-party evidence of design - I can actually get first party evidence. As a matter of fact, I'm doing that right at this exact moment. But we never have observation of 'undesigned' or 'unintended' acts, and we never can in principle. 'That happened without design, intention, guidance, foresight or planning' is a claim which always and eternally must be assumed, rather than demonstrated. The best we can do is rule out particular agents (Well, *I* didn't build the Notre Dame cathedral.) But we aren't able to empirically observe this design-lack - at most we assume it, or simply assert it. In principle, every single event and object is designed (something Dembski himself admits is both possible and which even ID can't rule out - false negatives, etc.) Of course, in principle, every single event and object can come about by utter blind chance too (putting aside first cause arguments, and what those lead to). Any given string of events, no matter how unlikely, no matter how specified, can be asserted to be a chance result. Reliable patterns can be asserted to be the work of blind, unintentional forces that just so happen to work this or that way. And so on, and so on. I'm sure none of this is news to you, but I bring it all up for this reason: ID proponents get told all this (or versions of it) as a reason why ID can't be science, and the reaction I've seen is to try to argue why ID still can reasonably be counted as science. There are some good and interesting arguments there too. My advice is this: Instead of fighting it, point out that if science is useless for detecting design in nature (because, in principle, everything can be designed, or everything can be the product of chance or blind forces and coincidence, etc), then it's just as useless for detecting the lack of design. Science does not know, and cannot know, whether natural selection is natural (as in, unguided, occurring without plan or purpose), or random mutation is truly random (as opposed to subjectively random, random from our perspective, random for practical human purposes), and thus neither evolutionary biology nor any other science has or even can show that anything took place or came about without design or intelligence. That's the price tag for clearing design detection out of science. My guess is you'll find that quite a lot of ID critics are bluffing on that point, and that they are all in favor of "design detection" in science after all. But only their version of it, metaphysically rigged in advance so that all detection attempts yields negative results.nullasalus
October 17, 2010
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...a gainer? A backwards flip while moving forward. Every kid with a trampoline in the backyard knows that. :)Upright BiPed
October 17, 2010
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mark: I suppose it's some kind of acrobatic jump.gpuccio
October 17, 2010
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Muramasa: Barry just forgot "functional" in the last paragraph. But it is clear everywhere in his post: BARRY SPEAKING: GPUCCIO IS CORRECT. THE ERROR IS NOW CORRECTED. "Can you name one example of a functional incredibly improbable random digital string." "You all but admit that it is impossible to name a single example of a functional incredibly improbable random digital string – OTHER THAN IN LIVING THINGS. " And so on. So, the missing word "functional" in the last phrase, which you quote, is obviously a typo. I suppose you were doing that in good faith, and that evrything is clear now. It is easy for anyone or for any non intelligent system to generate a digital string of any complexity. It is impossible for any non design system to generate a functional complex digital string. Or do you want to offer again the infamous argument of the "deck of cards", so dear to the obfuscated minds of many darwinists?gpuccio
October 17, 2010
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Barry in the OP: Easy. If someone can demonstrate any incredibly improbable digital strings that was developed by in a stochastic system, that would probably falsify ID. If one were to shuffle together 5 decks of cards and then deal them out in sequence, they would create a string 260 cards long. Would that sequence qualify as an "incredibly improbable digital string" and if not, why not?Muramasa
October 17, 2010
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#33 UB "A double back with a full gainer" No idea what this means - is it a baseball term?markf
October 17, 2010
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This question goes to everyone... Is there any instance (one would suffice) that dFCSI originated without it being designed by an agent?above
October 17, 2010
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Nullasalus (and others): The crucial scientifically relevant philosophical questions are only partly metaphysical ones. At least as important are the questions on how knowledge claims based on empirical observation are to be warranted. Specifically, the matter of warrant per abductive inference to best explanation of empirical facts. And, design is an empirical fact, one that is known to account for dFSCI. The ONLY observed fact that accounts for it. With BILLIONS of tests in hand. Much of the to and forth above -- and in many a UD thread -- is on evading the import of this point. But plainly if we have that dFSCI is an empirically reliable sign of design, then we have every epistemic right to view it as a signature of design. In which case, when we see it in life forms, we then have good grounds to infer that life is designed. grounds that plainly are dismissed not on empirical evidence but -- as MF just showed yet again -- by metaphysical a priori as Lewontin so openly admitted. So the issue is not really science but a priori imposition of evolutionary materialist ideology by dominant factions in science, education and the media. And soonere or later, the general public will wake up tot hat fact, and the reigning high priesthood will be duly dismissed in discredit and shame. As they increasingly deserve, on multiple fronts. (Just think about the ethical issues involved, and the resulting questions over justice. Injustice drives the rage that feeds revolutions, folks.) GEM of TKIkairosfocus
October 17, 2010
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...and by the way, thank you for your support of the design hypothesis. "The reason they do not occur in non-living things is to do with “functional” and “digital”Upright BiPed
October 17, 2010
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