Amzone
Why Shermer is mistaken
I am puzzled by the positive reviews of Dr Shermer's book because it seems to me to be full of "Aunt Sallys" and faulty reasoning. Perhaps one of the most egregious examples of the latter is on page 83, where he refers to a computer program which supposedly simulates the effects of natural selection on the ability of a monkey to type the first thirteen letters of Hamlet's soliloquy TOBEORNOTTOBE. In this program the letters typed into the system were 'selected' for or against and it took an average of only 335.2 trials to produce the required sequence.
The obvious fallacy here is that the desired outcome was programmed into the computer at the start so that letters could be selected "for or against" this target. This bears absolutely no resemblance to the supposed process of evolution by means of random genetic mutations and natural selection, in which there is NO preconceived target against which the mutations can be 'selected.'
Dr Shermer states in his Prologue that during his studies he "mastered one of the languages of science: statistics." If this is so, it beggars belief that he did not spot the elementary statistical fallacy at the heart of his example.
John Buck
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An accumulation of defective reasoning
In his October column in Scientific American the author replicates part of this book, ending with: "The senseless conflict between science and religion must end now...". Quite a dictatorial way to settle the issue, in favor of Darwin's theory of evolution, of course, as that article professes.
The saying goes that there is no greater zealot than a convert, which appears true of the author, formerly religious. He without reservation repeatedly proclaims evolutionary theory true, an attitude odd for a self-proclaimed, and perhaps the best known, skeptic. Skeptics in the widest sense retain doubts about any accepted fact, and even in the narrow religious sense Mr. Shermer accepts some religious statements without question.
He quotes approvingly (p.43) the "deep and honest theology" of Paul Tillich: "God does not exist. He is being itself beyond essence and existence. Therefore to argue that God exists is to deny him." Does this make sense outside the lofty verbiage? Ironically, the author admires Aquinas (p.124) as one "of the greatest minds in the history of philosophy and theology", although it is that thinker who, in his "five ways", argued most that God exists.
But let us turn to the argumentations in the book. A weakness shared in science generally is reliance on the "hypothetico-deductive method" (e.g. p.21). A plausible theory is formulated, to see how predictive it is, and if it leads to observed results, it is tentatively accepted. The tentativeness, to note, seldom means the theory will be fully rejected, but only that it may be modified. The weakness is that if a theory, A, leads to certain facts, B, then B does not imply that A is true. The fallacy is called "affirming the consequent" and is committed in evolution when undirected natural selection, on finding it to (seemingly) imply adaptation in organisms, is inferred true. Neglected is that a directed force may likewise lead to the adaptation.
Another display of the author's particular logical incompetence is his talk about an "Either Or Fallacy" (e.g. p.50) which limits things to "A and B". There appears no such known fallacy--there is the "law of excluded middle", "either A or not-A", which rightly used is valid. But anyone knows there are more than two different things, black and white, or red and green. In the discussion cited on that page, an opponent defended his position by claiming "The impossibility of the contrary"--true or not, this is sound by the law of excluded middle, and it is the author who interprets it falsely.
A further lapse in logic by him is perhaps the most glaring. By his definition, "Science is what scientists do" (pp.88,94). It is a definition, in an evolution/creationism case, by a judge, who evidently had no knowledge of logic. More should be expected from the author reviewed, but he doesn't even seem to know about the fallacy of begging the question, of circularity. A word ("science") cannot be explained by another form of it ("scientists"). What then explains "scientists"? "Those who do science"?
Similarly, the author strenuously tries to show that God is unprovable, as by confronting the word "natural" with "supernatural". He says (p.124), "The attempt to use nature to prove the supernatural is...an attempt to make reality unreal."(?) This is wrangling about words. One can speak of "reality" as anything that can be substantiated regarding any realm. If one can determine that certain natural events imply a power (call it supernatural or not) that defines a supreme being, one determines a further reality.
Another try against possible arguments for God is the author's effort to show that such arguments lead to some endless need for continued arguments. He says (p.39), "a deep-seated flaw...undermines the entire endeavor" of arguing that since "the world...looks intricately designed...there must be an intelligent designer". "[S]hould we not then infer that an intelligent designer must itself have been designed?...Ad infinitum", he says. We know, however, no particulars about the designer's look, unlike about the world. But this is irrelevant. If we establish the cause of something, we are not obligated to establish the cause of that cause, and then of its cause, etc., for the knowledge to stand.
The author also asserts, with others, that organic design is not so intelligent. Regarding the eye he says (p.17) "it is built upside down and backwards", but doesn't explain. A partial explanation, as photographers know, is that straight light-rays turn a scene upside down in the eye or camera. The author, nonetheless, goes on describing the intricate path ending in vision, without explaining why this is unintelligent.
He there and elsewhere declares that things correspondingly "useless" in organisms "make sense only if natural selection built [organisms] from available materials, and in the...configuration of the ancestral organism's pre-existing...structures." But the adaptation can equally be conceived so achieved from pre-existing material by intention, for reasons of greatest economy.
Concerning more, let me add some comments as a Holocaust survivor. The author made a comparison (p.175) between Holocaust-deniers and evolution-deniers, and even wrote a book on this which I shall not read. I intensely resent that comparison, and hold Darwinism in its "survival of the fittest" a major cause of those events. To go into some specific, the Holocaust is not a theory, and each individual tragedy counts. In contrast, evolution depends on the cohesion of countless instances, and its supposed process can be another one as indicated.
Lastly I turn to the title of the book, considered at the end of its epilogue (p.161). There it is stated: "Darwin matters because evolution matters. Evolution matters because science matters. Science matters because it is...an epic saga about who we are, where we came from, and where we are going." The persistent question of whether Darwinian evolution is scientific fact makes this conclusion dubious, and it is not as hopeful as the tone suggests. Stephen Jay Gould bemoaned the "pain of death", and religion may have a better explanation than speculated (ca. pp.130-3)--hope of salvation.
Paul Vjecsner
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A Little Biased
4/10
This is really an excellent book as far as explaining the issue; it is not, however, as objective as it purports to be.
Shermer is correct in pointing out the various agendas of the ID "Science" thinkers; but I do not recall seeing an admission that scientists have an agenda of doing away with God.
Shermer's own position is a bit different; he just wants a very quiet God, one who does not interfere with science. At one point he stoops to a school yard threat:
"If you attempt to reconcile and combine religion and science on questions about nature and the universe, and if you push the science to its logical conclusion, you will end up naturalizing the diety; for any question about nature, if your answer is "God did it," a scientist will ask such questions as "How did God do it?" ... The end result of this inquiry can only be natural explanation for all natural phenomena. What place, then, for God?" (page 123)
Translation:
"If you evangelicals keep pushing us scientists by challenging our theories, will come right out say there's no God; and then you'll go home cryin' - so how bout them apples?"
Yet another low point comes in Chapter 8: "Why Christians and Conservatives Should Accept Evolution" when Shermer tries to tell Republicans that they should believe in evolution because it supports Reaganomics and survival of the fittest.
In other words, after claiming that Darwinism does not entail Social Darwinism, Shermer appeals to the same to persuade evangelicals that they should accept evolution.
Elsewhere the author indicates that a God who has to tinker to create life is no more impressive than a highly advanced ET. Shermer believes that creating a cosmos is no big deal, any clever ET can do it. Then we are told that evolution is "good theology" because it upholds the transcendence and omnipotence of God. I just can't figure out how. All the same design flaws exist whether God created or life evolved without God's intervention.
Some of the solutions he gives to evolutionary problems seem dubious to this amateur. Punctuated equilibrium just seems like nonsense to me.
To think that species evolve into other species so fast that the transitional species leaves no footprint in the fossil record just doesn't seem plausible; certainly it isn't a convincing argument.
Shermer uses the example of dogs; not all the many breeds leave a fossil to be discovered. But this is an example of intelligent intervention into biology, and as such does not support his case. Elsewhere he mentions the work of a personal friend who designed a computer program to create a particular nonsense word by selecting letters, not randomly but in a way that emulates a natural selection process; and, of course, the desired result is obtained: the computer created the desired term through a semi-random process. The problem being that the entire system was designed to do just this.
By page 38, Shermer is discussing "intellectual attribution bias."
That's is to say, he believes we all find our own views to be rational, but look for irrational factors in the beliefs of others. I find it ironic that he fails to see his own attribution bias; yet much of the text is dedicated to showing how creationists and ID advocates exhibit attribution bias.
In the very next paragraph, he explains that evolution has "designed us to see design"; beings with the ability to recognize order had an advantage in the evolutionary struggle for existence.
In other words, those of us who believe God played some role in evolution just aren't quite smart enough to see that we have a biologically embedded attribution bias for finding "design" in the world.
I'm wondering if Shermer can see that his own materialist mindset could also be a built in attribution bias?
I think he does realize that he could at least be accused of having an attribution bias; which is probably why he merely insinuates that Dembski and company don't really believe what they teach and argue, coming right out and saying so would make his attribution bias too obvious.
I do not believe in ID or any form of creationism. I do believe the ID scholars need to be taken seriously because unguided evolution does not adequately explain life. I feel like Shermer has picked an easy target.
What about other theories? What about panentheism? Could their be an intelligence - personal, impersonal or transpersonal - wired into the cosmos? Might such an Intelligence find itself working against the forces of chaos?
This would explain why there is so much teleological and not teleological about the universe and life.
Shermer says this destroys the transcendence of God, that a transcendent God has no connection to the physical workings of the universe.
He says the only way to keep our belief in God safe is to take him out of the cosmos where he is beyond the purview of science. I find this to be a tactical move.
The next step is telling us that God did not set the initial conditions either; in fact, physicists are already telling us this.
In which case there is no God or God merely drifts alongside the universe. If this line of reasoning goes unchallenged, in a hundred years religion will probably be dead.
Drew