The Denial of God and Purpose
Sunday, May 24th, 2009
Timothy Wilken, MD writes: Recently Richard Dawkins and Daniel Dennett, two otherwise exceptional scientists, have brought their “Dis-Belief in God” to the public sphere. They have been speared on by their emotional response to the recently popular Intelligent Design Hypothesis proposed by Michael Behe and embraced by the Creationists. …
The words ‘evolution’ and ‘Darwin’ are powerful polarizing triggers
even in today’s (2009) so called modern world. This has been primarily
because Darwin’s theory of evolution and the evolutionary science that
developed from it seem at first glance to refute the Holy Bible’s
narrative of God’s creation of Heaven and Earth and to threaten one’s
belief in God. …
The new arguments for intelligent design presented by Behe and other advocates usually involve three issues: 1) Complexity— The
probability that life could originate by chance, or that the complexity
of molecular biology or the human eye can be explained by random chance
is enormously unlikely. 2) Intelligence— There
is evidence for intelligence in the form of controlled choice which can
be found in all life forms—plants, animals, and humans—which cannot be
explained by random choice. And, 3) Purpose— There
is evidence of purpose in the form of goal seeking behavior which is
found in all forms of life and which cannot be explained by random
chance. …
This has provoked a new war of words in the ‘evolution versus creationism’ debate with Dawkins and Dennett making the case for complexity and intelligence without God, and Dawkins denying the need for purpose.
My readers know I am seeking the unification of humanity. I believe only by working together can we insure that our species will survive. I even see a day in the not too distant future when religion and science will walk hand in hand. …
But, if we are going to heal ourselves and solve our human crisis, we
must not fall into the ‘evolution versus creationism’ trap. This is
just another example of ‘either/or thinking’ and ‘mixing levels of
organization’. Many humans including a number of otherwise good
scientists are presently caught up in this trap.
One false assumption that results from this trap is the belief
that science must explain everything about life and its origins. After
all if ‘God’ is the alternative explanation for all in universe. Then
our ‘either/or’ thinking requires that for ‘evolutionary science’ to be
true, it too must explain all in universe. However recall from the
science section that to explain ‘ALL ’ in universe is very large task
indeed.
Evolutionary science (2009) does explain a great deal and many
of its aspects have been scientifically corroborated. However, Darwin
offered no explanation for the origin of life. And, evolutionary
science (2009) while explaining how simple organisms can become more
complex organisms, and how organisms have adapted to better fit their
environments, has not provided a clear step by step explanation for the
beginnings of life nor provided proven explanations for the development
of complex organs like the human eye.
When scientific theory does not answer a question placed to
it, one of two conditions may exist. First, the theory is incomplete
and when more is discovered and the theory expanded, it will better
answer the question. Or, two the theory may be wrong and there exists
an alternative explanation that better answers the question.
I believe that the first condition exists here. I believe that
evolutionary science (2009) is young and like many young theories it is
still incomplete. For example, it clearly needs integration with
synergic science. And, I believe when and as we discover more, we will
come to understand life and evolution better, and I predict we will
then develop better answers to these important questions. …
Richard Dawkins is perhaps one of today’s (2009) best living
scientists. However, he is ignorant of synergy, and so makes the
mistake of ‘either/or’ thinking. He is caught up in the ‘evolution
versus creationism’ trap. His failure to find evidence of a designer and his desire to be a
‘good’ scientist—true to his intellect—compels him to deny GOD. It
should therefore come as no surprise that he is an avowed Atheist. If
he were a better scientist, he would simply say: “I don’t know.”
Unfortunately,
Dawkin’s has been blinded by the religious zeal “not to
belief.” His emotional commitment to Atheism further damages his
ability to understand evolutionary biology objectively. However his
limitations do not prevent us from learning from his insights and
discoveries. Much of his truth is scientific truth. If we step
carefully to avoid Dawkins’ scientific mistakes, he still has
much to teach us. Most of his work is informative and useful. I will
quote extensively from his writings a
little later, but first lets examine what Dawkins has to say about purpose:
Charles Darwin lost his faith with the help of a wasp: I
cannot persuade myself, Darwin wrote, that a beneficent and omnipotent
God would have designedly created the Ichneumonidae with the express
intention of their feeding within the living bodies of Caterpillars.
… The macabre habits of the Ichneumonidae are shared by their cousins
the digger wasps. … A female digger wasp not only lays her egg in a
caterpillar (or grasshopper or bee) so that her larva can feed on it
but, according to Fabre and others, she carefully guides her sting into
each ganglion of the prey’s central nervous system, so as to paralyze
it but not kill it. This way, the meat keeps fresh. It is not known
whether the paralysis acts as a general anesthetic, or if it is like
curare in just freezing the victim’s ability to move. If the latter,
the prey might be aware of being eaten alive from inside but unable to
move a muscle to do anything about it. This sounds savagely cruel but,
as we shall see, nature is not cruel, only pitilessly indifferent. This
is one of the hardest lessons for humans to learn. We cannot admit that
things might be neither good nor evil, neither cruel nor kind, but
simply callous — indifferent to all suffering, lacking all purpose.We humans have purpose on the brain. We find it hard to look at
anything without wondering what it is for, what the motive for it is,
or the purpose behind it. When the obsession with purpose becomes
pathological it is called paranoia — reading malevolent purpose into
what is actually random bad luck. But this is just an exaggerated form
of a nearly universal delusion. Show us almost any object or process,
and it is hard for us to resist the Why question — the What is it for?
question.The desire to see purpose everywhere is a natural one in an
animal that lives surrounded by machines, works of art, tools and other
designed artifacts: an animal, moreover, whose waking thoughts are
dominated by it own personal goals. A car, a tin opener, a screw driver
and a pitchfork all legitimately warrant the What is it for? question.
Our pagan forebears would have asked the same question about thunder,
eclipses, rocks, and streams. Today we pride ourselves on having shaken
off such primitive animism. If a rock in a stream happens to serve as a
convenient stepping-stone, we regard its usefulness as an accidental
bonus, not a true purpose. But the old temptation comes back with a
vengeance when tragedy strikes — indeed, the very word strikes is an
animistic echo: Why, oh why, did the cancer/earthquake/hurricane have
to strike my child? And the same temptation is often positively
relished when the topic is the origin of all things or the fundamental
laws of physics, culminating in the vacuous existential question Why is
there something rather than nothing? …The mere fact that it is possible to frame a question does not
make it legitimate or sensible to do so. There are many things about
which you can ask, What is its temperature? or What color is it? but
you may not ask the temperature question or the color question of, say,
jealousy or prayer. Similarly, you are right to ask the Why question of
a bicycle’s mudguards or the Kariba Dam, but at the very least you have
no right to assume that the Why question deserves an answer when posed
about a boulder, a misfortune, Mt. Everest or the universe. Questions
can be simply inappropriate, however heartfelt their framing. …
And, so we see that like many evolutionary scientists Dawkins adds
the denial of purpose to his denial of God. Dawkins and company are
indeed walking a fine tightrope. He begins the preceding discussion
with strong denial of purpose, but then almost immediately finds it
necessary to qualify his denial with a number of permited exceptions to
the exclusion of purpose. His reductionistic bias forces him to lock
the front door to purpose, but expediency requires that he let it in
the back door “in a special, metaphorical sense.” Young could have been describing Dawkins when he said: “The
notion of purpose or teleology is forbidden in science, among
biologists especially, who, while they must be strongly tempted to
invoke it at every turn, avoid it as reformed alcoholic avoids a drink.”
So we see that even today 2009, Dawkins like many evolutionary
biologists is under the influence of the reductionistic bias and cannot
acknowledge the role of purpose in universe, and yet he invokes it at
every turn, but hides it by speaking of ‘good‘ design rather than ‘purposeful‘ design.
We cannot criticize Dawkins for invoking purpose. Evolution
cannot be explained without it. However, his need to deny and hide
purpose is a scientific mistake resulting from his ignorance of synergy
and his commitment to the reductionistic bias. Recall reductionistic
science focuses on ‘parts’ and not on ‘wholes’. Purpose is found in the
‘wholes’ and not in the ‘parts’. Reductionistic science is blind to
purpose. …
Once you start looking for purpose you will find that like
syntropy — it is everywhere in universe. Simple processes have simple
purposes. Complex processes have complex purposes. Purpose simply
implies a ‘goal’. Purposeful behavior is just goal seeking behavior.
Reductionistic science — the science of the ‘part’ has been
responsible for most of the past advances in human knowledge. However
it is an incomplete picture of universe. Reductionistic science suffers
from an ignorance of the ‘whole’ — from an ignorance of synergy. This
ignorance produces errors of ‘either/or thinking’ and ‘mixing levels of
organization’. As we review the current thinking of evolutionary
biology, we must step carefully to avoid these errors.
The
gene is a “part” of the human organism. But understanding the gene does
not mean you understand cells, tissues, organs, systems of organs,
organisms, and groups of organisms, etc. etc..
Nor do you understand how each of these other “parts” relate to each other, and how they interact.
Our
estimate of the number of human genes currently stands at ~22,500
(estimates have ranged from 20,000 to 150,000). These genes are static
instructions (blueprints for constructing proteins which serve as the
building blocks of cells).
The human body contains ~60 trillion
cells, organized into hundreds of tissues, organized in to dozens of
organs organized into seven major systems of organs, and all of this is
governed by an ~100 billion neuron brain. The organism is a dynamic
living thing changing a trillion trillion times in its lifetime.
To
imagine that these genetic static blueprints control dynamic human
behavior is about as naive as as thinking that the design blueprint for
an automobile will control where and how that automobile is driven over
its lifetime with multiple owners and uses.
Which gene controls
how a Michael Jordan plays basketball? — How an Albert Einstein
formulates physics? — How a Michelangelo carves marble? — How Yo-Yo Ma
plays the cello?
You cannot understand human behavior without
examining all the parts, and understanding how each and every “part” of
the system relates to each and every other “part.” Then you must
understand how these parts form “wholes” that combine with other
“wholes” to form “systems” that combine with other “systems” to form
the whole organism.
Do not view my comments as critical of Dawkins and Dennett.
That is not my intention. If I had lived their lives and had their life
experiences, I would most sincerely believe as they do. I am writing
later, and I have the benefit of the synergic perspective.
However, it must be clear to the reader, I am not an atheist.
Although much of what humans call religion today is nonsense, I do
believe that there exists ‘that’ in universe that is larger than
ourselves. I am also in belief that there is a ‘source’ to the
complexity, intelligence and purpose that we find everywhere in our
examination of living universe. And, I am comfortable to call that
source God. So while I share Dennett’s disbelief in ghosts, elves, the
Easter Bunny, black magic and life after death, I do believe in
God. And, while I do consider myself to hold a naturalist as opposed
to a supernaturalist world view, I find God and Purpose quite at home
in my view of Nature. (05/24/09)
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