Uncommon Descent Serving The Intelligent Design Community

What’s Wrong With Gap Arguments, Anyway?

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ID proponents are often accused of using “God-of-the-gaps” arguments. Of course, there are positive arguments for inferences to design in the natural world, but Del Ratzsch makes an interesting point about gap arguments in this interview.

He comments:

…the SETI program is a gap-searching project — trying to find signals which nature alone couldn’t or wouldn’t produce, then constructing alien-civilizations-of-the-gap arguments. Further, it is nowhere written in stone that nature has no causal or explanatory gaps of the relevant sort… gaps and gap arguments as such are unproblematic in principle.

[…]

…gaps have to do with e.g. mechanical causal histories, whereas design has to do with intentional histories. Those are in many cases intimately related issues. Gaps can be important clues to design, since depending on the context an actual mechanical, causal gap could suggest agency as a causal factor, and it is a relative short step from there to design. But the issues are distinct, and the ritual allegation that design views are all God-of-the-gap theories is inaccurate philosophically, as well as historically and contemporarily.

…It is also worth noting that if nature is designed and if it does contain causal or explanatory gaps, then any prohibition on gap theories will nearly guarantee that science — discarding one failed non-gap theory only by replacing it with another (not yet failed) [non]-gap theory — will not self-correct in the usual advertised way, and that science will never correctly understand the relevant phenomena.

Ratzsch points out that the search for extraterrestrial intelligence is based on a gaps-argument premise: If it could be shown that a signal from outer space could not possibly — or at least could not rationally or reasonably — be the product of natural law or chance, it would be legitimate to conclude that it was designed by an alien intelligence.

One might then ask, If it could be shown that life could not possibly — or at least could not rationally or reasonably — have spontaneously generated from non-living matter through natural law or chance, wouldn’t it, by the same logic, be legitimate to conclude that it was designed by an intelligence?

Note Ratzsch’s point in the last quoted paragraph. If, in the SETI case, it turned out that a long series of prime numbers were detected in a signal from outer space, and the gap-argument logic were disallowed, one might enter into a long series of just-so naturalistic stories to explain away the prime numbers and never arrive at the truth, which is that ETs actually do exist.

Ratzsch also points out in the interview that, although materialistic science has filled many gaps in our understanding, there is no guarantee that it can do so in every case. He notes that the gap presented by cosmological fine-tuning gets increasingly bigger the more we learn.

As a final comment, note that in mathematics there is an analog of gap-argument logic, and it’s called proof by contradiction. Since we’re on the subject of prime numbers, here’s an example of how it works:

I might not be able to directly prove that there are infinitely many prime numbers, but what if I could prove that there could not possibly be a largest prime number? Let’s assume that there is a finite number of primes and that P is the biggest one. Multiply all the prime numbers less than or equal to P together, and then add 1. We’ll call this number N. N is not divisible by any prime less than or equal to P, because when you divide N by any of those primes you’ll always get a remainder of 1. N is therefore either prime, or it is divisible by a prime bigger than P. In either case, P is not the biggest prime, and there cannot possibly be such a thing.

We’ve just found a gap that can only be filled by an infinitude of prime numbers.

Comments
"It is also worth noting that if nature is designed and if it does contain causal or explanatory gaps, then any prohibition on gap theories will nearly guarantee that science — discarding one failed non-gap theory only by replacing it with another (not yet failed) [non]-gap theory — will not self-correct in the usual advertised way, and that science will never correctly understand the relevant phenomena." If intelligent agency is the cause of the gap then science will never be able to understand it period. The search for the supernatural may be able to be done using scientific methods, but once it is found there can be no scientific way of understanding it.jmcd
October 24, 2006
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late_model, Good point. The god of the gaps is not really about God so much as it is taking a presupposed explanation and applying it to every situation, no matter how unwarranted or unproven, often because the adherents are deeply wedded to the explanation for a variety of reasons. As you say, does not rm+ns fit this perfectly? In addition, ID is a result of, and motivation for, further inquiry into the many black boxes, as Behe points out, that we find in nature. It is not a turning away from the facts or the search mode, but rather embraces it. In contrast, Darwinian evolution seems to throw up its hands, or atleast not make substantial current progress, in the face of explaining the origin of life, chemical pathways for a host of cellular engineering functions, etc.Ekstasis
October 24, 2006
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I believe the current rm+ns could be called evolution in the gaps. We currently have many holes not filled in by rm+ns but are told "science" will eventually fill them. Does this line of reasoning differ from a god of the gaps theory?late_model
October 24, 2006
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Perhaps I'm being overly optimistic, but I think that we can see eye to eye with our colleagues on the topic of "gap theology," given that we take appropriate care in defining our terms. The problem with gap arguments in any field is that they are often sloppily applied. In the case of science vs. religion, the sloppiness lies in the difficulty of determining whether science cannot in principle explain something, or if it simply fails to do so at a particular point. Hans Driesch, for example, posited a sort of 'soul of the gaps' in order to explain morphogenesis, because he could not foresee the discovery of DNA. At the time, opposing biologists like Claude Bernard could not provide a better explanation, save for emphasizing the uniformity of natural laws and insisting that science could find the answer eventually. Needless to say, it was this position that turned out to be correct, not the gap argument. For a gap argument to be valid, it must take the following form: 1. In principle, system A cannot explain phenomenon X. (Perhaps X contradicts some axiom of A.) 2. The only alternative to system A is system B. (That is, ~A==B). 3. Something must explain phenomenon X, and this something must be system B. Of these, (2.) is the most controversial. Under normal circumstances, there is no 'system B' that consists of the negation of the entirety of system A. It is more likely that there is a possible A`, or A v2.0, or C, etc. Unless the formal characteristics of all of these hypothetical systems can be exhaustively or deductively proven to be inadequate, the alternative ('God did it') cannot be demonstrated. The biggest problem is that science thrives on gaps. The gaps give us questions, which lead to hypotheses and experiments, and eventually theories which shorten the gaps. Unfortunately, it is all too easy to say, 'God did it' whenever faced with one of these gaps. Whether it's morphogenesis or David Blaine's illusions, God has (in principle) the power to explain anything and everything through brute theological force. I do not believe that this is what He wants us to use our minds for. If we are to be honest seekers, we must do our best to exhaust all of the possible (not just available) scientific hypotheses before resorting to gap theology. I'll leave it to you to decide whether it's possible to know when we've run out of scientific possibilities, or whether we've simply run out of ideas.Reed Orak
October 23, 2006
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That is a really good point Jerry. Thanks for pointing that out.jwrennie
October 23, 2006
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The God of the Gaps argument is really a clever way of saying God does not exist. It is atheism dressed up in a cheap tuxedo to use a cliché. Science that evokes this argument is essentially endorsing atheism. It assumes there is no God or if One exists, then the God never intervened at all in our universe. Which essentially eliminates this God from having anything to do with us. Otherwise, if the God existed and did intervene in just one little thing, then that intervention would mean that there was something that could not possibly be explained by naturalistic causes and would refute the objections of those who use this argument. Hence, uses of it is tantamount to proposing atheism as the truth. Is this argument any different than the "argument from ignorance" claims that many evolutionists use to attack those who object to some aspects of evolution?jerry
October 23, 2006
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ROBERT LARMER: "Is there anything wrong with “God of the gaps” reasoning?" (International Journal for Philosophy of Religion 52: 129–142, 2002.) "Unfortunately, although the phrase “God of the gaps” is widely and disparagingly used, and is understood by those employing it to refer to reasoning that is clearly fallacious, there has been little rigorous examination of this presumed fallacy. Exactly wherein the fallacy lies and whether those who defend the claim of divine intervention in the course of nature are really guilty of such reasoning gets little discussion." ... "We customarily attribute the operation of intelligent agency on precisely this basis and any recognition of alien intelligence, as in the case of the SETI project, proceeds on these two assumptions. This implies that if “God of the gaps” explanations are to be rejected as in principle scientifically illegitimate it must be solely on the basis of their inferring a supernatural cause and not on the basis that gap arguments are in principle unscientific. That “God of the gaps” arguments are frequently rejected solely on the basis that they make reference to a supernatural cause is clear.20 This rejection appears problematic, however. Suppose we observe within nature phenomena that defy naturalistic explanation and which bear the marks of intelligent design, but we have good reason to believe these phenomena were not caused by alien or human intelligent agents. On what non-arbitrary grounds is it possible to insist that it would never be legitimate to explain such phenomena as having a supernatural cause? If no matter what the physical phenomena and no matter how they resist explanation in terms of physical causes or non-supernatural agency, it is never admissible to posit a supernatural cause then it seems that we have moved to a position that is unfalsifiable in the worst possible sense.21 There seems no scientific reason to think that it is inconceivable that science, in considering whether a naturalistic explanation can be given for a certain phenomenon, might come to the conclusion that the phenomenon would never have occurred were nature left to its own devices. Ratzsch is thus correct in his observation that “any stipulation that it would be scientifically illegitimate to accept the inability of nature to produce life, no matter what the empirical and theoretical evidence, has, obviously, long since departed deep into the philosophical and worldview realms.”22 "Analyysi
October 23, 2006
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Wouldn't any common descent argument also be a "gap" argument? They just fill in their gap with Father Time.Joseph
October 23, 2006
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