A strong framework
Three hundred years ago the famous and influential Lutheran polymath Gottfried Leibniz argued strenuously for what today is sometimes called naturalism. The idea that the world arose and operates strictly via the natural laws we observe has, historically, been mandated by a framework of interrelated theological and philosophical arguments.
The theological arguments deal mainly with the nature and attributes of a divine creator. The philosophical arguments, on the other hand, deal mostly with knowledge and how we obtain it. Or simply put, the theological arguments deal with god and the philosophical arguments deal with man.
While some of these arguments trace back to antiquity, the complete framework was developed and refined in the early years of modern science when Christian thought was applied to the growing movement of describing and understanding nature. By the mid eighteenth century—a century before Darwin wrote his book—the framework was largely complete.
As a leading intellectual Leibniz contributed substantially to the emerging framework. For example, Leibniz ruled out divine intervention, for it surely was a sign of a lesser, incompetent, creator whose natural laws were insufficient to do the job.
But Leibniz was by no means the only, or even the central, figure in the construction of this framework. What is interesting is how ubiquitous was the urge for naturalism. It was not confined to one genre of thought. It did not come from a particular discipline, or region or religion. Scientists, philosophers and theologians, on the continent and in Britain, Lutheran, Anglican and Roman Catholic all contributed. And today we could add atheist to the list. As PZ Myers wrote:
We go right to the central issue of whether there is a god or not. We’re pretty certain that if there were an all-powerful being pulling the strings and shaping history for the benefit of human beings, the universe would look rather different than it does.
Believing that god does not exist does not preclude believing things about god. In fact, ironically, atheists often hold their theological views more intensely than do “religious” people.
And not surprisingly, with his Lutheran background, Myers’ religious sentiment is nothing new. The idea that an omniscient, omnibenevolent creator would never have created this world comes right out of that seventeenth century framework for naturalism. Whether god creates via natural laws or whether, with Myers, we dispense altogether with this superfluous Prime Mover, matters little. The basic story line was already told long ago.
Understanding John Farrell (and all of evolution)
This centuries old framework for naturalism is key to understanding evolution today. Science writers such as Farrell report that scientists have discovered, for instance, “just how not-so-intelligently designed the human genome actually is,” but this is not a scientific conclusion. For unlike the target of his criticism (the ID theory) which refers to complexity rather than goodness of design, evolutionary thought and its underlying naturalism framework refer to the design’s metaphysics. As Farrell explains:
Many mutations are neutral, or can be easily overcome by technology. And some of them cause a great deal of psychological suffering, such as the mutation that causes trimethylaminuria, which is physically harmless but causes the victims to smell like rotten fish no matter how clean they are. But many other mutations are deadly or, worse yet, can cause a person to have a lifetime of suffering. Perhaps the most disturbing mutation is the one that causes Lesch-Nyhan syndrome. This one mutation, of a single amino acid in a protein, causes the victim to have an uncontrollable compulsion for self-mutilation: they chew their own lips and fingers, and find sharp objects to stab their faces and eyes. The victims are fully able to feel their pain and they know what they are doing, but cannot control it.
Obviously to argue such mutations are the product of intentional design is to suggest the deity or intelligence responsible, is something of a monster.
Indeed. Leibniz was concerned about the evil in the world, but he had no idea how deeply it runs. It is truly abominable, and it makes for a moving and powerful argument that no good creator who has the power to create a universe would ever create this one.
Whether by the Epicurean’s swerving atoms, or science’s natural laws, the world must have arisen on its own.
How could anyone deny this obvious conclusion? This and other metaphysical arguments leave no room for debate. Evolution must be true. We may not know how it occurred, but it is a fact.
The powerful theory of evolution hangs on this framework of thought that mandates naturalism. The science is weak but the metaphysics are strong. This is the key to understanding evolutionary thought. The weak arguments are scientific and the strong arguments, though filled with empirical observation and scientific jargon, are metaphysical. The stronger the argument, the more theological or philosophical.
Oblivious to this context Farrell continues:
But it’s even more problematic, Rice argues: the very structure of the genome itself—not just the mutations—is inconsistent with the idea that the genome, or the human body, or the world was directly designed by an external agent.
The human genome is full of stuff that interferes with the use of genetic information to produce healthy and functional enzymes and bodies. First, consider the fact that only about 1 percent of human DNA codes for those enzymes. About 68 percent of the DNA consists of non-coding DNA that is between the genes, and about 31 percent of the DNA consists of non-coding DNA that is inside of the genes. This is, at best, a clumsy system, because whenever a cell divides, all of this DNA is copied, not just the DNA that the cell will use. In addition, since each gene is broken into little “exon” fragments by a large amount of internal “intron” DNA, the genetic information must be spliced together in order to be put to use. That is, to get a functional enzyme, the genetic information from lots of exon fragments has to be cobbled together. If it works, there is no problem, but the whole system is so cumbersomely complex that it often fails. Not only are many genetic diseases caused by mutations in the genes themselves, but many genetic diseases are caused by (or also caused by) failures of the cell to deal properly with the non-coding DNA and the splicing.
Science writers are at the end of the dissemination chain. Evolutionary thought began with the theologians and philosophers. Their ideas informed institutions and culture. By the time Darwin developed his theory the ground was well prepared and all his strong arguments were non scientific. Nothing has changed today except the details. Evolutionists continue to issue their scientifically absurd proclamations that everything spontaneously arose by itself. They are absolutely certain of this, and inform us that doubters must be religious fundamentalists. Next historians, philosophers and intellectuals apply these evolutionary truths to their respective fields. The world is explained in terms of evolutionary thought. Finally the science writers regurgitate the dogma that is handed down to them. At this point the story line cannot be changed or questioned. The authorities are too intimidating and institutions too overwhelming. The ridiculous must be true. In fact, it must not even be ridiculous.
Next we’ll look at Farrell’s other source, Larry Moran.