By R.N. Carmona
Consider what follows some scattered thoughts after reading an excellent paper by Marius Backmann. I think he succeeds in showing how the Neo-Aristotelian notion of powers is incongruous with pretty much any theory of time of note. My issue with powers is more basic: what in the world are Neo-Aristotelians even saying when they invoke this idea and why does it seem that no one has raised the concern that powers are an elementary paraphrase of dispositions? With respect to this concern, Neo-Aristotelians do not even attempt to make sense of our experience with matter and energy. They seem to go on the assumption that something just has to underlie the physical world whereas I take it as extraneous to include metaphysical postulates where entirely physical ones make do. Dispositions are precisely the sort of physical postulates that adequately explain what we perceive as cause-effect relationships. What I will argue is that a more thorough analysis of dispositions is all that is needed to understand why a given a caused some given effect b.
My idea that powers are an elementary paraphrase is entailed in Alexander Bird’s analysis of what powers are. He states:
According to Bird, powers, or potencies, as he calls them alternatively, are a subclass of dispositions. Bird holds that not all dispositions need to be powers, since there could be dispositions that are not characterised by an essence, apart from self-identity. Powers, on the other hand, Bird (2013) holds to be properties with a dispositional essence. On this view, a power is a property that furnishes its bearer with the same dispositional character in every metaphysically possible world where the property is instantiated. If the disposition to repel negatively charged objects if there are some in the vicinity is a power in that sense, then every object that has that property does the same in every metaphysically possible world, i.e. repel negatively charged objects if there are some in the vicinity.Marius Backmann (2019) No time for powers, Inquiry, 62:9-10, 979-1007, DOI: 10.1080/0020174X.2018.1470569
Upon closer analysis of Bird’s definition, a power just is a disposition. The issue is that Bird and the Neo-Aristotelians who complain that he has not gone far enough have isolated what they take to be a power from the properties of an electron, which is a good example of a particle that repels negatively charged objects given that some are in its vicinity. Talk of possible worlds makes no sense unless one can prove mathematically that an electron-like particle with a different mass would also repulse other negatively charged particles. However, though it can easily be shown that a slightly more massive electron-like particle will repulse other particles of negative charge, its electrical charge will be slightly higher than an electrons because according to Robert Milikan’s calculation, there seems to be a relationship between the mass of a particle and its charge. The most elementary charge is e = ~1.602 x 10^19 coulombs. The charge of a quark is measured in multiples of e/3, implying a smaller charge, which is expected given that they are sub-particles. So what is of interest is why the configuration of even an elementary particle yields predictable “behaviors.”
To see this, let us dig into an example Backmann uses: “My power to bake a cake would not bring a cake that did not exist simpliciter before into existence, but only make a cake that eternally exists simpliciter present. Every activity reduces to a change in what is present” (Ibid.). The Neo-Aristotelian is off track to say we have power to bake a cake and that the oven has power to yield this desired outcome that do not trace back to its parts or as Cartwright states of general nomological machines: “We explicate how the machine arrangement dictates what can happen – it has emergent powers which are not to be found in its components” (Cartwright, Nancy & Pemberton, John (2013). Aristotelian powers: without them, what would modern science do? In John Greco & Ruth Groff (eds.), Powers and Capacities in Philosophy: the New Aristotelianism. London, U.K.: Routledge. pp. 93-112.). Of the nomological machines in nature, Cartwright appears to bypass the role of evolution. Of such machines invented by humans, she ignores the fact that we often wrongly predict what a given invention will do. Evolution proceeds via probabilities and so, from our ad hoc point of view, it looks very much like trial and error. Humans have the advantage of being much more deliberate about what they are selecting for and therefore, our testing and re-testing of inventions and deciding when they are safe and suitable to hit the market is markedly similar to evolutionary selection.
That being said, the components of a machine do account for its function. It is only due to our understanding of other machines that we understand what should go into building a new one in order for it to accomplish a new task(s). Powers are not necessary because then we should be asking, why did we not start off with machines that have superior powers? In other words, why start with percolators if we could have just skipped straight to Keurig or Nespresso machines or whatever more advanced models that might be invented? Talk of powers seems to insinuate that objects, whether complex or simple, are predetermined to behave the way they do, even in the absence of trial runs, modifications, or outright upgrades. This analysis sets aside the cake. It does not matter what an oven or air fryer is supposed to do. If the ingredients are wrong, either because I neglected to use baking powder or did not use enough flour, the cake may not raise. The ingredients that go into baked goods play a “causal” role as well.
Dispositions, on the other hand, readily explain why one invention counts as an upgrade over a previous iteration. Take, for instance, Apple’s A14 Bionic chip. At bottom, this chip accounts for, “a 5 nanometer manufacturing process” and CPU and GPU improvements over the iPhone 11 (Truly, Alan. “A14 Bionic: Apple’s iPhone 12 Chip Benefits & Improvements Explained”. Screenrant. 14 Oct 2020. Web). Or more accurately, key differences in the way this chip was made accounts for the improvement over its predecessors. Perhaps more crucially is that critics of dispositions have mostly tended to isolate dispositions, as though a glass cup’s fragility exists in a vacuum. Did the cup free fall at 9.8m/s^2? Did it fall on a mattress or on a floor? What kind of floor? Or was the cup thrown at some velocity because Sharon was angry with her boyfriend Albert? What did she throw the cup at: a wall, the floor, Albert’s head, or did it land in a half-full hamper with Sharon and Albert’s dirty clothes?
Answering these questions solves the masking and mimicker problems. The masking problem can be framed as follows:
Another kind of counterexample to SCA, due to Johnston (1992) and Bird (1998), involves a fragile glass that is carefully protected by packing material. It is claimed that the glass is disposed to break when struck but, if struck, it wouldn’t break thanks to the work of the packing material. There is an important difference between this example and Martin’s: the packing material would prevent the breaking of the glass not by removing its disposition to break when struck but by blocking the process that would otherwise lead from striking to breaking.Choi, Sungho and Michael Fara, “Dispositions”, The Stanford Encyclopedia of Philosophy (Fall 2018 Edition), Edward N. Zalta (ed.).
I would not qualify that the packing material prevents the glass from breaking by blocking the process that would result if it were exposed. The packing material has its own properties and dispositions that we have discovered through trial and error making this material good at protecting glass. Packing paper was more common, but now we have bubble wrap and heavy duty degradable stretch wrap, also capable of protecting glass, china, porcelain, and other fragile items. The dispositions of these protective materials readily explain why their encompassing of fragile objects protects them from incidental striking or drops. If I were, however, to throw a wrapped coffee mug as hard as I can toward a brick wall, the mug is likely to break. This entails that variables are important in this thing we call cause and effect.
A perfect example is simple collisions of the sort you learn about in an elementary physics course. If a truck and haul speeding down a highway in one direction at ~145 km/h, and a sedan traveling in the opposite direction at cruising speed of ~89 km/h collide, we can readily predict the outcome and that this particular collision is inelastic. The speeding truck would likely barrel through the sedan and the sedan will be pushed in the direction the truck was traveling in. The vehicles’ respective speeds and masses are extremely important in understanding what goes on here. There is no sense in which we can say that trucks just have a power to mow things down because a collision between the truck in our original example and a truck and haul driving at roughly the same speed in the opposite direction results in an entirely difficult outcome, a perfectly elastic collision in where both trucks collide and come to an immediate halt after the effects of the impact are fully realized.
Neo-Aristotelian analyses of powers give us nothing that is keeping with physics. What these explanations demand is something they imagine happening behind the veil of what science has already explained. There are just dispositions and what is needed is a more critical analysis of what is entailed across each instance of cause and effect. Power ontologies beg the question, in any case, because they require dispositions to make sense of powers. That is because powers are just a cursory analysis of cause-effect relationships, a way of paraphrasing that is overly simplistic and ultimately, not analytical enough. Power ontologies, along with talk of dynamism, which properly belongs to Nietzsche not Aristotle, severely undermine the Neo-Aristotelian project. Nietzsche’s diagnosis of causation makes this clear:
Cause and effect: such a duality probably never exists; in truth we are confronted by a continuum out of which we isolate a couple of pieces, just as we perceive motion only as isolated points and then infer it without ever actually seeing it. The suddenness with which many effects stand out misleads us; actually, it is sudden only for us. In this moment of suddenness there is an infinite number of processes that elude us. n intellect that could see cause and effect as a continuum and a flux and not, as we do, in terms of an arbitrary division and dismemberment, would repudiate the concept of cause and effect and deny all conditionality.Nietzsche, Friedrich W, and Walter Kaufmann. The Gay Science: With a Prelude in Rhymes and an Appendix of Songs. New York: Vintage Books, 1974. 173. Print.
Nietzsche describes a continuum and a flux, in other words, a dynamism thoroughly unlike what can be attributed to Aristotle’s theory of causation. So the fact that Neo-Aristotelians even speak of a dynamism feels like a sort of plagiarism, since they are associating the idea of a dynamism with a thinker that said nothing to that effect. Nietzsche is critical of Aristotle’s causal-teleological marriage and can be seen as explicitly accusing Aristotle and also Hume of arbitrarily splicing a dynamic continuum in an ad hoc manner that does not find justification in metaphysical ideas. If Nietzsche had been properly exposed to modern science, he would probably agree that this splicing does not find justification in physical ideas either. The hard sciences confirm a continuum, preferring complex processes from which predictable results follow. There is just no sense in which we can apply any theory of causation to a chemical reaction. What features in these reactions are the properties and dispositions of the elements involved and how they are constituted explains why we get one reaction or another. Any talk of dynamisms is properly Nietzschean in spirit and as should be clear in his words, there is no invocation of powers.
Suffice to say that a deeper analysis of dispositions also explains away the mimicker problem. Styrofoam plates simply do not break in the way glass plates do and their underlying composition explains why that is. Ultimately, Neo-Aristotelians are not in a good position to get to the bottom of what we call cause and effect. Aside from the difficulties Backmann sheds light on, the notion of powers is incoherent and lacking in explanatory power, especially at levels requiring deeper analysis. Predictably, I can see Neo-Aristotelians invoking an infinite regress of sorts. In other words, is it simply the composition of the glass interacting with the composition of a hardwood floor that results in the glass shattering or is there more to the story? To that I would respond that events like these happen within a causally closed space-time system. It is then when we will be asked who or what decided that a glass cup should break on impact when landing on a hardwood floor? Well, who or what decided that a compound fracture of the tibia is expected given that it receives a strong enough blow from an equally dense or denser object? The Neo-Aristotelian will keep pushing the buck back, demanding deeper levels of analysis, effectively moving the goalposts. What will remain is that there is no intelligence that decided on these things, i.e., there is no teleological explanation involved in these cases, because then they would have to account for undesired ends like broken bones.
In the end, I think that the deepest level of analysis will involve a stochastic process in where degrees of probability encompass possible outcomes. Not every blow leads to a broken tibia. Dropping a glass cup on just any surface is not enough to crack or shatter it. There are cases in where angular momentum as a result of a human foot can change a falling glass cup’s trajectory just enough to ensure that it does not break upon hitting the ground. I have met people quite adept at breaking these kinds of falls with a simple extension of their foot. As such, probabilities will change given the circumstances on a case by case basis. This element of chance at the deepest level of analysis coheres perfectly with the universe we find ourselves in because even the fact that we are beings made of matter, as opposed to beings made of anti-matter, is due to chance. Apparently, God has always rolled dice. On this, I will let Lawrence Krauss have the last word:
Because antiparticles otherwise have the same properties as particles, a world made of antimatter would behave the same way as a world of matter, with antilovers sitting in anticars making love under an anti-Moon. It is merely an accident of our circumstances, due, we think, to rather more profound factors…that we live in a universe that is made up of matter and not antimatter or one with equal amounts of both.Krauss, Lawrence. A Universe From Nothing: Why There Is Something Rather Than Nothing. 1st ed. New York, NY: Free Press, 2012. 61. Print.
By R.N. Carmona
Before setting out to formulate Gordon’s “Argument From The Incompleteness of Nature,” a general note is in order. After years of dealing with the more common arguments for God, e.g., the Kalam Cosmological, Moral, Fine-Tuning, Teleological, Ontological arguments, I began to notice that such arguments collapse when the complexity of the facts are analyzed. For instance, P1 of the Moral Argument states that “If God does not exist, objective values and duties do not exist.” This has proved to be the most controversial premise of the argument, but analyses of what is meant by objective, values, and duties lead us in directions where we can apprehend morality along these lines without God being necessarily involved. What I’m noticing now about more complex Theistic arguments is that they collapse when the simplicity of the facts are put on the table, i.e., when simple considerations are taken into account. This also applies to Gordon’s argument. To see what I mean, it will be necessary, first and foremost, to frame Gordon’s argument.
G1 “Quantum mechanics reveals a genuine ontological indeterminacy and incompleteness present in nature” (Gordon, Bruce L.. The Necessity of Sufficiency: The Argument From The Incompleteness of Nature. Two Dozen (or so) Arguments for God: The Plantinga Project, Edited by Walls, Jerry L. & Dougherty Trent. Oxford: Oxford University Press, 2018. 420. Print.)
G2 “Since all physical cause-and-effect relations are local, however, the completeness of quantum theory implies the causal-ontological incompleteness of physical reality: the universe is shot through with mathematically predictable non-local correlations that, on pain of experimental contradiction, have no physical explanation” (Gordon, 421)
G3 “Quantum theory raises fundamental questions about the coherence of material identity, individuality, and causality that pose a prima facie problem for naturalistic metaphysics” (Gordon, 423)
G4 (By way of inference) it is probable that all naturalistic interpretations of quantum mechanics contain conceptual shortcomings (Gordon, 423-429)
GC1 Therefore, “a theistic variant of the Copenhagen interpretation brings metaphysical completion to quantum theory so as to resolve the fundamental puzzle” (Gordon, 423)
GC2 Therefore, “God’s existence and continuous activity is the best explanation for the reality, persistence, and coherence of natural phenomena, and the account of divine action best meeting this explanatory demand is a form of occasionalist idealism” (Gordon, 436)
Gordon also condenses his argument as follows:
Now, in quantum physics we are confronted with a situation in which material causality falls irremediably short of explanatory demand, for there is no collection of physical variables jointly sufficient to the explanation of irreducibly probabilistic quantum outcomes. On pain of postulations to the contrary refuted by experimental violations of Bell inequalities, an ontological gap exists in the causal structure of physical reality that no collection of material causes can be offered to fill. So if a prior commitment to metaphysical naturalism constrains us, no non-naturalistic (transcendent) explanation is available to bridge this gap, and we must embrace the conclusion that innumerable physical events transpire without a sufficient cause, that is, for no explanatorily sufficient reason. In short, Copenhagen orthodoxy, framed in a purely physical context, entails a denial of the principle of sufficient reason (PSR) understood as the general maxim that every contingent event has an explanation. (425)
Right away, one can see how G1 through G3 hold insofar as scientific ignorance remains the case. But first, it will be useful to take note of what motivates Gordon to think that there is any truth to these premises. His primary motivations are informed by what he thinks is the inability of physicists to solve the measurement problem and that, at least from what he interprets is a fault of naturalism, quantum interpretations violate the Principle of Sufficient Reason (PSR) and/or are metaphysically implausible. If Gordon can draw his conclusions by way of induction, by ruling out particular interpretations yet to be offered on the basis of the shortcomings of six more general interpretations, then a naturalist has more warrant to rule out Theism by way of induction, by highlighting the many failures of Theism to square with scientific facts and its many more failures to offer sound philosophical arguments. God was once a local deity, intimately involved in matters far more mundane than quanta. It was widely believed that God created the Earth, not via the gradual work of physical laws, but as intimately as a potter forms his vase. Christians of the past even set out to prove God’s involvement in the world. Donald Prothero gives us a prime example:
Other geologists and paleontologists followed Cuvier’s lead and tried to describe each layer with its distinctive fossils as evidence of yet another Creation and Flood event not mentioned in the Bible. In 1842, Alcide d’Orbigny began describing the Jurassic fossils from the southwestern French Alps and soon recognized 10 different stages, each of which he interpreted as a separate non-Biblical creation and flood. As the work continued, it became more and more complicated until 27 separate creations and floods were recognized, which distorted the Biblical account out of shape. By this time, European geologists finally began to admit that the sequence of fossils was too long and complex to fit it with Genesis at all. They abandoned the attempt to reconcile it with the Bible. Once again, however, these were devout men who did not doubt the Bible and were certainly not interested in shuffling the sequence of fossils to prove Darwinian evolution (an idea still not published at this point). They simply did not see how the Bible could explain the rock record as it was then understood.Prothero, Donald. Evolution: What the Fossils Say and Why it Matters. New York: Columbia University Press, 2007. 56-57. Print.
Going over the litany of examples throughout history is not necessary because Theism’s lack of explanatory success informs the behavior of today’s Theists. Therefore, it suffices to point out that Theists have gone from asserting that God is intimately involved in every aspect of reality, in addition to positing that the Bible renders an infallible account of many historical events, including a global flood, to relegating God to the outskirts of human knowledge where the refulgence of science remains unfelt, as hidden somewhere before the Big Bang, active solely in quantum phenomena that evade the experiences of even the most devout believers, and as grounds for some explanation of human consciousness that allows for the continuance of consciousness after death, i.e., a philosophy of mind that entails the existence of the soul, e.g., Cartesian dualism, Aristotelian hylomorphism, panpsychism. Gordon’s argument is a prime example of this retreat to the far reaches of scientific ignorance, hoping with all his might that he will find God at the fringes of reality. If naturalism has pushed Theism this far, then it is safe to say that Theism is teetering on the edge, that any argument Theists put forth now are highly likely to fail, and that it is only a matter of time before Theism plunges into the abyss.
Before exposing glaring issues with Gordon’s conclusion, I will go over issues with his analysis of the many worlds interpretation (MWI) and the Ghirardi-Rimini-Weber spontaneous collapse interpretation (GRWI). Then I will provide an overview of two interpretations that circumvent the measurement problem and one of its entailments, the observer effect. Prior to that, there are already issues with his analysis of the PSR that sound suspiciously like Plantinga’s EAAN or worse, Lewis’ Argument Against Naturalism. Gordon states:
Suppose, among all of the events that happen in the universe, there are countless many that happen without cause or reason. If this were true, we would have no principled way of telling which events were caused and which were not, for events that appeared to have a cause might, in fact, lack one. Our current perceptual states, for example, might have no explanation, in which case they would bear no reliable connection to the way the world is. So if the PSR were false, we could never have any confidence in our cognitive states. (425)
It is important to note that scientists are only concerned about causes inasmuch as they have explanatory power. If a cause does no explanatory work, then it does not help them to get a better understanding of a given phenomenon. Think of Nancy Cartwright’s $1,000 bill descending in St. Stephen’s Square. Scientists simply do not care to arrive at a model that accurately predicts where the bill will land and more precisely, about its exact movements through the air prior to landing. This particular example, that involves any number of difficult to quantify variables, e.g., bird droppings hitting the bill on the way down, dust particles slightly changing the bill’s trajectory, wind speeds, does not help scientists better understand drift, free fall, etc. Physicists already have general principles that help them understand how, for instance, a basketball succumbs to the magnus effect. A disposition of the ball, in particular its shape, makes it susceptible to this effect whereas the dispositions of the bill guarantee that it will drift wildly during the entirety of its descent to the ground.
Any event appearing to be caused does not immediately invite scientific scrutiny. Only events that do explanatory work or are suspected of having some explanatory power over a given effect, specifically in relation to a theory or model, are worth examining. In any case, it does not follow from the possibility that the PSR is false that our perceptual states have no explanation or cause. Therefore, that we can have no confidence in our perceptual states is completely non sequitur. Neuroscientists, cognitive scientists, and psychologists have done plenty of work to show that our perceptual states do have explanations, regardless of whether the PSR is true or not. Thus, if the PSR turns out to not be the case, our perceptual states are not among events lacking a cause or an explanation.
A general note of relevance is in order. Gordon’s citations are mostly decades old, which any peer reviewer in philosophy would immediately be suspicious of. Of the Many Worlds Interpretation, Gordon states: “So which way of building the universal wavefunction is to be preferred? This difficulty, known as the “preferred basis problem,” reveals that the branching process itself is completely arbitrary from a mathematical standpoint and therefore, from the abstract point of view presupposed by the MWI, not reflective of any physical reality” (427). Setting aside the non sequitur, “not reflective of any physical reality,” his primary authority informing this statement, namely David Wallace in 2003, no longer considers preferred basis to be an issue. Gordon would know that if he had read Wallace’s 2010 paper “Quantum Mechanics on Spacetime I: Spacetime State Realism,” in where he states:
We might sum up the objection thus: wave-function realism requires a meta-physically preferred basis… This objection is probably most significant for Everettians, who generally regard it as a virtue of their preferred interpretation that it requires no additional formalism, and so are unlikely to look kindly on a requirement in the metaphysics for additional formalism. Advocates of dynamical-collapse and hidden-variable theories are already committed to adding additional formalism, and in fact run into problems in QFT for rather similar reasons: there is no longer a natural choice of basis to use in defining the collapse mechanism or the hidden variables. We are not ourselves sanguine about the prospects of overcoming this problem; but if it were to be overcome, the solution might well also suggest a metaphysically preferred basis to use in formulating a QFT version of wave-function realism.Wallace, David, and Christopher G. Timpson. “Quantum Mechanics on Spacetime I: Spacetime State Realism.” The British Journal for the Philosophy of Science, vol. 61, no. 4, 2010, pp. 697–727. https://arxiv.org/pdf/0907.5294.pdf. Accessed 1 Feb. 2021.
Lev Vaidman, Professor at the School of Physics and Astronomy in Tel Aviv, corroborates this: “due to the extensive research on decoherence, the problem of preferred basis is not considered as a serious objection anymore” (Vaidman, Lev, “Many-Worlds Interpretation of Quantum Mechanics”, The Stanford Encyclopedia of Philosophy, Edward N. Zalta (ed.), Fall 2018, https://plato.stanford.edu/archives/fall2018/entries/qm-manyworlds/).
Gordon raises a second difficulty for the MWI: “The second difficulty lies in its treatment of quantum probabilities” (Ibid.). Worse than using outdated sources is Gordon’s misrepresentation of a source that actually disagrees with his statement. Simon Saunders, in “Chance in the Everett interpretation,” actually states: “To conclude: there is no good reason to think EQM is really a theory of over-lapping worlds. If questions of overlap of branches are to be settled by appeal to the underlying mathematics, in terms of vector space structure, then there is at least one natural mereology in terms of which worlds that differ in some feature, since orthogonal, are non-overlapping” (Saunders, Simon (2010). Chance in the Everett interpretation. In Simon Saunders, Jonathan Barrett, Adrian Kent & David Wallace (eds.), Many Worlds?: Everett, Quantum Theory & Reality. Oxford University Press.). Saunders attempts to “solve the problem without introducing additional structure into the theory” (Vaidman, Ibid.) and yet Gordon tells his reader to “see Saunders et al. 2010 for extensive polemics regarding it” (Ibid.). This is an egregious level of malpractice that can only be explained by his desperation to prove his belief in God.
Turning now to his analysis of GRWI, the prospects for his argument do not improve. Gordon states of GRWI: “The problem is that it cannot be rendered compatible with relativity theory or extended to the treatment of quantum fields in this form” (Ibid.); “the theory remains radically non-local and has the additional drawback of eliminating the possibility of particle interactions and thus any physics of interest” (Ibid.); and “there are no versions of the theory in which the collapse is complete, with the consequence that all “material” objects have low- density copies at multiple locations, the presence and effect of which linger forever in the GRWI wavefunction” (Ibid.). The first and third concerns are not an issue for GRWI. The first issue simply restates the more general difficulty physicists have had with reconciling quantum mechanics and general relativity; this would then be an issue for the entire enterprise of quantum mechanics, so we would essentially be tossing the bath water, baby and all! The third issue is an appeal to ignorance. That there is currently no version of GRWI offering a collapse that is complete does not mean that scientists ought to give up on the search for a version containing a complete collapse. This leaves the second concern, which is addressed in Tejinder Singh’s 2018 paper “Space and Time as a Consequence of GRW Quantum Jumps,” where he deploys GRWI to solve the measurement problem. Singh states:
This classical metric is in turn produced by classical bodies, according to the laws of general relativity. And classical bodies are themselves the result of GRW localisation. Thus it is not reasonable to assume space to exist prior to the GRW quantum jumps. Rather, it seems quite intuitive that space results from GRW collapses taking place all over the universe. Space is that which is between collapsed objects. No collapse, no space. This also helps us understand why the GRW jumps take place in space: it is because space in the first place is created because of these jumps.Singh, Tejinder. “Space and time as a consequence of GRW quantum jumps.” TZeitschrift für Naturforschung A73 (2018) 923. https://arxiv.org/pdf/1806.01297.pdf. Accessed 1 Feb. 2021.
Singh considers Hilbert space as more fundamental than classical space, so these GRW jumps occurring in Hilbert space give rise to the classical fabric of space we are accustomed to. He posits that the wave function is contingent on the configuration space where the particle moves through time, to potentially infinite degrees of freedom. This then results in a complete collapse of the wave function. Gordon’s hasty conclusion no longer holds if Singh has succeeded in offering a version of GRWI containing a complete collapse of the wave function.
This is setting aside the fact that Gordon overlooked what many consider an updated or even upgraded version of MWI, namely the Many Interacting Worlds Interpretation (MIWI). The MIWI differs from the MWI in that all quantum phenomena are the result of an inter-universal repulsive force acting on worlds in close proximity to one another, thus explaining any dissimilarity between them. Michael Hall, et. al. conclude that the MIWI can reproduce quantum interference phenomena, in addition to offering advantages with respect to computational modeling. They note that on the de Broglie–Bohm Interpretation, the wave function denoted by Ψ, even when it is a very large value allows computer modeling to focus on high density regions in configuration space, specifically regions where calculation errors have to be corrected to analyze convergence given norms of angular momentum (see Hall, Michael J. W., Deckert, Dirk-André, and Wiseman, Howard M.. Quantum Phenomena Modeled by Interactions between Many Classical Worlds. Physical Review X, 2014; 4 (4) DOI: 10.1103/PhysRevX.4.041013).
There is also the Lindgren-Liukkonen Interpretation (LLI), championed by two quantum physicists that take Ockham’s Razor seriously. Given this, their quantum interpretation is a statistical interpretation that solves the observer effect. In other words, there is no logical reason, to their minds, why the results of a measurement are dependent on an observer. They dispense with the notion of a conscious observer changing the result of measurements. The LLI shows that any epistemological and ontological issues that stem from the uncertainty principle are solved given that the uncertainty principle is a fixed property of stochastic mechanics (see Lindgren, Jussi and Liukkonen, Jukka. The Heisenberg Uncertainty Principle as an Endogenous Equilibrium Property of Stochastic Optimal Control Systems in Quantum Mechanics. Symmetry, 2020; 12 (9): 1533 DOI: 10.3390/sym12091533
Gordon not only failed to rule out enough interpretations of quantum mechanics to make his conclusion more likely, but he failed to rule out the best defenses of, at least, two of the interpretations he is skeptical about. The larger issue for Gordon is that even if he managed to rule out say, twenty interpretations in quantum mechanics, his conclusion simply does not follow and if it did, there are simple considerations that render it untenable. Recall: “God’s existence and continuous activity is the best explanation for the reality, persistence, and coherence of natural phenomena, and the account of divine action best meeting this explanatory demand is a form of occasionalist idealism” (Gordon, 436). It follows from this that God’s existence and continuous activity is the best explanation for the reality, persistence, and coherence of viruses, diseases, natural disasters, and pretty much any undesired consequence a Theist can imagine. Clearly, Gordon does not want to admit these natural phenomena into his conclusion, choosing instead to special plead for any cases he thinks suit his argument. In other words, one of his concerns fits better on his foot: Suppose, among all of the events that happen in the universe, there are countless many that happen without God’s continuous activity, e.g., pretty much all the bad stuff. If this were true, we would have no principled way of telling which events were caused by his activity and which were not, for events that appeared to have been caused by God, in fact, were not. It is far more probable therefore, that God has no hand in any event in the natural world, not even granting a retreat into the quantum realm.
Ultimately, if a Theist wants to continue to assert that God has a hand in the unification of quantum and classical phenomena, they need to take a different route than Gordon has. Gordon severely undermines his own project by using outdated sources, being completely unaware of the fact that one of the authors of one of his primary sources changed their mind and actually proved the opposite of what seemed to lend a hand to Gordon’s argument, and overlooking a number of interpretations that may provide a stable and complete collapse of the wave function, thus solving quantum paradoxes, like the measurement problem and related observer effect. More damning to such arguments is that if a personal, loving deity saw fit to retreat to the far reaches of metaphysical reality, then he can have no desire to be known or detected by even people who are hopelessly devoted and attached to him. Quanta lies so far outside of the everyday experience of human beings that the idea that God is asking us to pursue him into the microcosms of the quanta is, quite frankly, nonsensical. It makes more sense that retreats like Gordon’s, into profoundly metaphysical territory, has everything to do with Theism’s failure to square with science, in addition to offering philosophical arguments or proofs that are sound or, at the very least, cogent and without controversy. This is precisely the prognosis for Theism and the relentless advances of science and philosophy, closely in tow, do not look poised to provide any remedy. Gordon’s argument, while complex, completely collapses in the face of simple considerations, which is a happy irony given his claims about the quantum wave function.
By R.N. Carmona
Weaver’s argument, although robust, commits what I think is a cardinal sin in philosophy: “An objection from logical considerations against atheism is one which attempts to show that some deliverance of logic is at odds with atheism or something strictly implied by atheism” (Weaver, C.G. (2019). Logical Objections to Atheism. In A Companion to Atheism and Philosophy, G. Oppy (Ed.). https://doi.org/10.1002/9781119119302.ch30). One should not get in the habit of drawing ontological conclusions on the basis of logical considerations and though Weaver makes a good attempt to justify his conclusion, there are too many areas in his composite argument that are vulnerable to attack. There are parts of his composite argument that are clearly stated in his own words, but other parts have to be sifted out from his discussions, specifically on logical monism and classical logical consequence (CLC). Also, the conclusion that atheism is false has to be gathered from his discussion following his claim that ontological naturalism is false.
A general note, prior to proceeding, is in order. Weaver’s paper is quite technical and not at all easy for the untrained eye to read, let alone understand, so I will endeavor to avoid technicality wherever necessary; I will only permit pursuing one technical element because I disagree with Weaver’s treatment of supervenience, how he conveniently begs the question regarding reductionist materialism (if only to ensure that his argument is not met with immediate difficulty), and the conclusion he believes follows. More importantly, I think that the domestication of philosophy within the ivory towers of academia was a critical misstep that needs to be rectified. While analytic philosophy has its use, its abuse makes philosophy the slave of academic elites and therefore, keeps it well out of the reach of ordinary people. Philosophy, therefore, if it is to be understood by laypeople, needs to be communicated in ordinary, relatable language. Since my interest is to, first and foremost, communicate philosophy in an approachable way, I tend to avoid technicalities as much as possible. With that said, it is not at all necessary to quibble with Weaver’s logical proofs of validity (especially because validity matters much less than soundness) or Williamson’s notion that contingentist statements can be mapped onto necessitist ones and vice versa, but that “The asymmetry favours necessitism. Every distinction contingentists can draw has a working equivalent in neutral terms, but the extra commitments of necessitism allow one to draw genuine distinctions which have no working equivalents in neutral terms. If one wants to draw those distinctions, one may have to be a necessitist” (Williamson, T.. “Necessitism, Contingentism, and Plural Quantification.” Mind 119 (2010): 657-748. 86. Web.).
Williamson and Weaver, following his cue, are both guilty of ignoring logical atomism, so ultimately, it does not matter if the validity of logical statements suggests that necessitism about mere propositions is probably true because ultimately, we are not talking about mere propositions but rather Sachverhalte, “conglomerations of objects combined with a definite structure” (Klement, Kevin, “Russell’s Logical Atomism”, The Stanford Encyclopedia of Philosophy (Spring 2020 Edition), Edward N. Zalta (ed.)). This is perhaps Weaver’s motivation for dismissing Carnap who was anti-metaphysical. It can be argued, therefore, that reinstating metaphysics or overstating its importance is necessary for any argument against naturalism and/or atheism or conversely, for Theism, to get any traction. The fact remains, however, that propositions comprising a sound logical argument are dependent on real world experiences via the senses. The proposition “there is a cat” may speak to the fact that either i) one believes they have seen a cat in whatever space they find themselves in ii) one knows and can confirm that there is a cat in their vicinity iii) there is presently a cat within ones field of vision. While I grant that propositions can speak to entirely imaginary or, at least, hypothetical entities, all propositions rely on entities we have identified in our common tongue. Therefore, statements like “there is a cat” will always rely on content not necessarily entailed within a given proposition. There is still a question as to the context of such propositions and the preciseness of what one is trying to say.
Weaver’s Composite Argument Against Naturalism and Atheism, and Its Problems
With these preliminary concerns in our rearview, I can now turn to Weaver’s composite argument and provide a few avenues for the atheist to refute his argument.
W1 Since situationspf do not exist (“I will therefore be entitled to reject…the existence of situationsPF” (Weaver, 6).), situationsC exist.
W2 Given situationsC , classical logical consequence (CLC) is the case.
W3 From W2, necessitism is true.
W4 “If necessitism is true, then ontological naturalism is false.”
W5 “Necessitism is true.”
W6 “Therefore, ontological naturalism is false” (Weaver, 15).
W7 From W6, “Necessitism is true and modal properties are indispensable to our best physical theories.”
W8 If W7, “then there is a new phenomenon of coordination (NPC).”
W9 “Necessarily, (if there is an NPC, it has an explanation).”
W10 “Necessarily, [if possibly both (atheism is true and there is an NPC), then it is not possible that the NPC has an explanation]”
C “Therefore, atheism is false” (Weaver, 18).
Setting aside that Weaver assumes that suitably precisified situations (situationspf) cannot exist and the problems he would face if just one instance of such a situation does exist, there is a way to show that even on the assumption that just classically precisified situations (situationsC) exist, it doesn’t follow that CLC holds. Weaver seems to think that CLC follows from a schema concerning mere validity: “A deductive argument is valid, just in case, there is no situation in which the premises are true and the conclusion false” (Weaver, 4). I think it is straightforwardly obvious that a typical non sequitur already violates this schema. Consider the following:
P1 If it is cloudy outside, there is a chance of precipitation.
P2 It is cloudy outside.
C Therefore, the Yankee game will be postponed.
The first two premises are true perspectively. In New York City, at this present hour, it is partly cloudy outside and there is thus, a chance of precipitation. However, the conclusion is false because the New York Yankees are not even in Spring training and it is out of the norm for them to have a regular season home game in late January. The above argument can prove true given not only at least one extra premise, but also the fact that it is not winter but spring, and that the MLB regular season is underway. This goes a long way in showing that propositions are usually missing crucial content and are true given specified context. Perhaps, then, Weaver should provide a different schema to ground CLC.
Weaver, unfortunately, does not give an adequate account of what he means by situationspf and what such situations would look like. It is enough to reiterate that the existence of even one such situation takes him back to square one. This is aside from the fact that a rejection of pluralism entails a rejection of arguments operating outside of classical logic, e.g., Plantinga’s Modal Ontological Argument, which rests of the axioms of S5 modal logic. A thorough rejection of free logical systems would limit Theists to the domain of classical logic, which will prove unforgiving since nothing like God seems operative in the real world.
Weaver’s dependence on situationsC and CLC proves problematic and is one place for an atheist to focus on. Another avenue for an atheist to take is W4 and W5. Is the notion that ontological naturalism is false conditional on necessitism being true? I do not think Weaver established that this premise is true. Furthermore, aside from exploring whether these clauses have a conditional relationship, one can simply ask whether necessitism is true. The jury is still out on whether necessitism or contingentism is the case, and there may yet be a synthesis or a handful of alternative positions that challenge both. Given the current state of the debate, I am uncommitted to either position, but I am suspicious of anyone siding with one for sake of attempting to disprove a position they already assume is false, which, in Weaver’s case, are naturalism and atheism.
In plain language, the perspective of necessitists falls flat or appears to be saying something nonsensical. Williamson outlines where disagreement lies:
For instance, a contingentist typically holds that it is contingent that there is the Thames: there could have been no such river, and in those circumstances there would have been no Thames. By contrast, a necessitist typically holds that it is necessary that there is the Thames: there could have been no such river, but in those circumstances there would still have been the Thames, a non-river located nowhere that could have been a river located in England. Thus the contingentist will insist that necessarily if there is the Thames it is a river, while the necessitist allows at most that necessarily if the Thames is located somewhere it is a river.Williamson, T.. “Necessitism, Contingentism, and Plural Quantification.” Mind 119 (2010): 657-748. 9. Web.
Contingentists deny the necessity of the Thames, whether river or not. These identity discussions extend further when one considers people. Manuel Pérez Otero explores this and tries to synthesize these two opposing point of views (see Otero, Manuel Pérez. “Contingentism about Individuals and Higher-Order Necessitism.” Theoria: An International Journal for Theory, History and Foundations of Science, vol. 28, no. 3(78), 2013, pp. 393–406. JSTOR, http://www.jstor.org/stable/23926328. Accessed 25 Jan. 2021.). Though Otero’s synthesis is tangential for our purposes, it shows that this binary Weaver thinks exists is one of his own making, essentially a false dichotomy. Given the issues necessitism presents for ordinary language, and the likelihood of one of its alternatives being true, it follows that necessitism is probably false. An exhaustive defense of a position I am not committed to is not at all required to show where Weaver has gone wrong.
This takes us to Weaver’s treatment of supervenience and his New Phenomenon of Coordination (NPC), which states:
Why is it that modal properties and notions enter the verisimilitudinous fundamental dynamical laws of our best and most empirically successful physical theories given that modal properties do not weakly supervene upon the physical or material? (or) How is it that the material world came to be ordered in such a way that it evolves in a manner that is best captured by modally laden physical theorizing or dynamical laws given that modal properties do not even weakly supervene upon the material and non-modal? (Weaver, 17)
If necessitism is probably false, then ontological naturalism still has a chance of being true. This is despite the fact that Weaver failed to show that the falsity of ontological naturalism is conditional on necessitism being true. A stronger route for him to have took is to argue that ontological naturalism is false iff necessitism is true because even if turns out that necessitism is true, ontological naturalism can also be true. Weaver has not established that they are mutually exclusive. Therefore, an atheist can feel no pressure at all when confronted with NPC. This is setting aside that Weaver appears to be undisturbed by the incongruity of our scientific and manifest images. One would think a reconciliation is required before proclaiming that the material world is organized via modally laden physical theories and dynamic laws that supervene, whether strongly or weakly, on the material world.
The primary issue with Weaver’s assessment is the assumption that all atheists must be committed to reductionist materialism or physicalism to be a consistent ontological naturalist. There are alternative naturalisms that easily circumvent Weaver’s NPC because such a naturalist would not be committed to any version of supervenience. As an example, this naturalist can hold, to put it as simply as possible, that scientific theories and models are merely representations. Therefore, the modality of scientific theories need not supervene on the material world at all. Given a representationalist account of scientific theories, perhaps something like a reverse supervenience is the case.
∎∀𝑥∀𝑦(∀𝐹 𝐹𝑥 ≡ 𝐹𝑦 ⟶ ∎∀R R𝑥 ≡ R𝑦 )
Necessarily for any entity x and for any entity y, [(if for any material property F, (x has F, just in case, y has F), then necessarily, for any representational property M, (x has M, just in case, y has M)].
Scientific theories and models are, in other words, more akin to impressionist paintings than a group of modally laden propositions. This is a more commonsense view in that a scientific model is a portrait of the real world. While there is a feedback between the model and the material world, in that theories have to be tested against reality, theories and models are not conceived in a vacuum. Real world observations impose the postulates of a theory or render a portrait that we call a model. Ptolemy misconstrued planetary orbits and attributed their motions to invisible spheres rather than the ellipses we are familiar with. He was not far off the mark, especially given that there is an intangible involved, namely gravity, but his impression was inexact. This is what a representationalist account of scientific theories would look like and whether something like reverse supervenience is necessary does no real harm to the account.
The last route atheists can take is in Weaver’s conflation of atheism and naturalism. Though I am sympathetic to the conflation, like Nielsen, who stated, “Naturalism, where consistent, is an atheism” (Nielsen, Kai. Naturalism and Religion. Amherst, N.Y.: Prometheus, 2001. 30. Print.), the same need not apply in vice versa. In other words, the following statement need not be the case: “atheism, where consistent, is a naturalism.” While I am also partial to that statement, even going as far as defending it in Philosophical Atheism: Counter Apologetics and Arguments For Atheism, that gods do not exist does not entail that no immaterial beings can exist. It could be the case that no iteration of god exists, but that ghosts do. Weaver’s conflation seems to rest on the assumption that naturalism is the antithesis of supernaturalism. Naturalism is also opposed to paranormal phenomena, so there can be defeaters of naturalism that are not also defeaters of atheism. In other words, a definitive proof of the paranormal does not debase the thesis that gods do not exist. A definitive proof of one’s great grandma roaming the estate does not imply that God or any other god undeniably exists. Nielsen’s statement implies only that a disproof of atheism is also a disproof of naturalism, but this does not work in the other direction.
Ultimately, in light of the composite argument above, one that I think is true to Weaver’s overall argument, fails to disprove ontological naturalism and atheism. There is far too much controversy in a number of places throughout his argument to regard it as convincing. The argument needs to be critically amended or entirely abandoned because in its present form, it does not meet its end. My rebuttal provides fertile ground for further exploration with respect to necessitism, contigentism, and any possible syntheses or alternatives, in addition to what is required to contradict naturalism and atheism. God, whether the idea Theist philosophers defend, or a more common concept tied to a particular religion, is still resolutely resigned to silence, hiddenness, and outright indifference. Therefore, Theists have their own onus that must go beyond even a successful argument against naturalism and/or atheism.
By R.N. Carmona
Before starting my discussion of the first chapter of Neo-Aristotelian Perspectives On Contemporary Science, some prefatory remarks are in order. In the past, I might have committed to reading an entire book for purposes of writing a chapter by chapter review. With other projects in my periphery, I cannot commit to writing an exhaustive review of this book. That remains undecided for now. What I will say is that a sample size might be enough to confirm my suspicions that the Neo-Aristotelian system is rife with problems or even worse, is a failed system of metaphysics. I am skeptical of the system because it appears to have been recruited to bolster patently religious arguments, in particular those of modern Thomists looking to usher in yet another age of apologetics disguised as philosophy. I maintain that apologetics still needs to be thoroughly demarcated from philosophy of religion; moreover, philosophy of religion should be more than one iteration after another of predominantly Christian literature. With respect to apologetics, I am in agreement with Kai Nielsen who stated:
It is a waste of time to rehearse arguments about the proofs or evidences for God or immortality. There are no grounds — or at least no such grounds — for belief in God or belief that God exists and/or that we are immortal. Hume and Kant (perhaps with a little rational reconstruction from philosophers like J.L. Mackie and Wallace Matson) pretty much settled that. Such matters have been thoroughly thrashed out and there is no point of raking over the dead coals. Philosophers who return to them are being thoroughly retrograde.Nielsen, Kai. Naturalism and Religion. Amherst, N.Y.: Prometheus, 2001. 399-400. Print.
The issue is that sometimes one’s hand is forced because the number of people qualified to rake dead coals is far fewer than the people rehashing these arguments. Furthermore, the history of Christianity, aside from exposing a violent tendency to impose the Gospel by force, also exposes a tendency to prey on individuals who are not qualified to address philosophical and theological arguments. Recently, this was made egregiously obvious by Catholic writer Pat Flynn:
So what we as religious advocates must be ready for is to offer the rational, logical basis—the metaphysical realism, and the reality of God—that so many of these frustrated, young people are searching for who are patently fed up with the absurd direction the secular world seems to be going. They’re looking for solid ground. And we’ve got it.Flynn, Pat. “A Hole in The Intellectual Dark Web”. World On Fire Blog. 26 Jun 2019. Web.
Unfortunately, against all sound advice and blood pressure readings, people like myself must rake dead coals or risk allowing Christians to masquerade as the apex predators in this intellectual jungle. I therefore have to say to the Pat Flynns of the world, no you don’t got it. More importantly, let young people lead their lives free of the draconian prohibitions so often imposed on people by religions like yours. If you care to offer the rational, logical basis for your beliefs, then perhaps you should not be approaching young people who likely have not had an adequate exposure to the scholarship necessary to understand apologetics. This is not to speak highly of the apologist, who typically distorts facts and evidence to fit his predilections, making it necessary to acquire sufficient knowledge of various fields of inquiry so that one is more capable of identifying distortions or omission of evidence and thus, refuting his arguments. If rational, logical discourse were his aim, then he would approach people capable of handling his arguments and contentions. That is when it becomes abundantly clear that the aim is to target people who are more susceptible to his schemes by virtue of lacking exposure to the pertinent scholarship and who may already be gullible due to existing sympathy for religious belief, like Flynn himself, a self-proclaimed re-converted Catholic.
Lanao and Teh’s Anti-Fundamentalist Argument and Problems Within The Neo-Aristotelian System
With these prefatory remarks out of the way, I can now turn to Xavi Lanao and Nicholas J. Teh’s “Dodging The Fundamentalist Threat.” Though I can admire how divorced Lanao and Teh’s argument is from whatever theological views they might subscribe to, it should be obvious to anyone, especially the Christian Thomist, that their argument is at variance with Theism. Lanao and Teh write: “The success of science (especially fundamental physics) at providing a unifying explanation for phenomena in disparate domains is good evidence for fundamentalism” (16). They then add: “The goal of this essay is to recommend a particular set of resources to Neo- Aristotelians for resisting Fundamentalist Unification and thus for resisting fundamentalism” (Ibid.). In defining Christian Theism, Timothy Chappell, citing Paul Veyne, offers the following:
“The originality of Christianity lies… in the gigantic nature of its god, the creator of both heaven and earth: it is a gigantism that is alien to the pagan gods and is inherited from the god of the Bible. This biblical god was so huge that, despite his anthropomorphism (humankind was created in his image), it was possible for him to become a metaphysical god: even while retaining his human, passionate and protective character, the gigantic scale of the Judaic god allowed him eventually to take on the role of the founder and creator of the cosmic order.”Chappell, Timothy. “Theism, History and Experience”. Philosophy Now. 2013. Web.
Thomists appear more interested in proving that Neo-Aristotelianism is a sound approach to metaphysics and the philosophy of science than they do in ensuring that the system is not at odds with Theism. The notion that God is the founder and creator of the cosmic order is uncontroversial among Christians and Theists more generally. Inherent in this notion is that God maintains the cosmic order and created a universe that bears his fingerprints, and as such, physical laws are capable of unification because the universe exhibits God’s perfection; the universe is therefore, at least at its start, perfectly symmetric, already containing within it intelligible forces, including finely tuned parameters that result in human beings, creatures made in God’s image. Therefore, in the main, Christians who accept Lanao and Teh’s anti-fundamentalism have, inadvertently or deliberately, done away with a standard Theistic view.
So already one finds that Neo-Aristotelianism, at least from the perspective of the Theist, is not systematic in that the would-be system is internally inconsistent. Specifically, when a system imposes cognitive dissonance of this sort, it is usually good indication that some assumption within the system needs to be radically amended or entirely abandoned. In any case, there are of course specifics that need to be addressed because I am not entirely sure Lanao and Teh fully understand Nancy Cartwright’s argument. I think Cartwright is saying quite a bit more and that her reasoning is mostly correct, even if her conclusion is off the mark.
While I strongly disagree with the Theistic belief that God essentially created a perfect universe, I do maintain that Big Bang cosmology imposes on us the early symmetry of the universe via the unification of the four fundamental forces. Cartwright is therefore correct in her observation that science gives us a dappled portrait, a patchwork stemming from domains operating very much independently of one another; like Lanao and Teh observe: “point particle mechanics and fluid dynamics are physical theories that apply to relatively disjoint sets of classical phenomena” (18). The problem is that I do not think Lanao and Teh understand why this is the case, or at least, they do not make clear that they know why we are left with this dappled picture. I will therefore attempt to argue in favor of Fundamentalism without begging the question although, like Cartwright, I am committed to a position that more accurately describes hers: Non-Fundamentalism. It may be that the gradual freezing of the universe, over the course of about 14 billion years, leaves us entirely incapable of reconstructing the early symmetry of the universe; I will elaborate on this later, but this makes for a different claim altogether, and one that I take Cartwright to be saying, namely that Fundamentalists are not necessarily wrong to think that fundamental unification (FU) is possible but given the state of our present universe, it cannot be obtained. Cartwright provides us with a roadmap of what it would take to arrive at FU, thereby satisfying Fundamentalism, but the blanks need to be filled, so that we get from the shattered glass that is our current universe to the perfectly symmetric mirror it once was.
Lanao and Teh claim that Fundamentalism usually results from the following reasoning:
We also have good reason to believe that everything in the physical world is made up of these same basic kinds of particles. So, from the fact that everything is made up of the same basic particles and that we have reliable knowledge of the behavior of these particles under some experimental conditions, it is plausible to infer that the mathematical laws governing these basic kinds of particles within the restricted experimental settings also govern the particles everywhere else, thereby governing everything everywhere. (Ibid.)
They go on to explain that Sklar holds that biology and chemistry do not characterize things as they really are. This is what they mean when they say Fundamentalists typically beg the question, in that they take Fundamentalism as a given. However, given Lanao and Teh’s construction of Cartwright’s argument, they can also be accused of fallacious reasoning, namely arguing from ignorance. They formulate Cartwright’s Anti-Fundamentalist Argument as follows:
(F1) Theories only apply to a domain insofar as there is a principled way of generating a set of models that are jointly able to describe all the phenomena in that domain.
(AF2) Classical mechanics has a limited set principled models, so it only applies to a limited number of sub-domains.
(AF3) The limited sub-domains of AF2 do not exhaust the entire classical domain.
(AF4) From (F1), (AF2), and (AF3), the domain of classical mechanics is not universal, but dappled. (25-26)
On AF2, how can we expect classical mechanics to acquire more principled models than it presently has? How do we know that, if given enough time, scientists working on classical mechanics will not have come up with a sufficient number of principled models to satisfy even the anti-fundamentalist? That results in quite the conundrum for the anti-fundamentalist. Can the anti-fundamentalist provide the fundamentalist with a satisfactory number of principled models that exhaust an entire domain? This is to ask whether anyone can know how many principled models are necessary to contradict AF3. On any reasonable account, science has not had sufficient time to come up with enough principled models in all of its domains and thus, this argument cannot be used to bolster the case for anti-fundamentalism.
While Lanao and Teh are dismissive of Cartwright’s particularism, it is necessary for the correct degree of tentativeness she exhibits. Lanao and Teh, eager to disprove fundamentalism, are not as tentative, but given the very limited amount of time scientists have had to build principled models, we cannot expect for them to have come up with enough models to exhaust the classical or any other scientific domain. Cartwright’s tentativeness is best exemplified in the following:
And what kinds of interpretative models do we have? In answering this, I urge, we must adopt the scientific attitude: we must look to see what kinds of models our theories have and how they function, particularly how they function when our theories are most successful and we have most reason to believe in them. In this book I look at a number of cases which are exemplary of what I see when I study this question. It is primarily on the basis of studies like these that I conclude that even our best theories are severely limited in their scope.Cartwright, Nancy. The Dappled World: A Study of The Boundaries of Science. Cambridge: Cambridge University Press, 1999. 9. Print.
The fact that our best theories are limited in their scope reduces to the fact that our fragmented, present universe is too complex to generalize via one law per domain or one law that encompasses all domains. For purposes of adequately capturing what I am attempting to say, it is worth revisiting what Cartwright says about a $1,000 bill falling in St. Stephen’s Square:
Mechanics provides no model for this situation. We have only a partial model, which describes the 1000 dollar bill as an unsupported object in the vicinity of the earth, and thereby introduces the force exerted on it due to gravity. Is that the total force? The fundamentalist will say no: there is in principle (in God’s completed theory?) a model in mechanics for the action of the wind, albeit probably a very complicated one that we may never succeed in constructing. This belief is essential for the fundamentalist. If there is no model for the 1000 dollar bill in mechanics, then what happens to the note is not determined by its laws. Some falling objects, indeed a very great number, will be outside the domain of mechanics, or only partially affected by it. But what justifies this fundamentalist belief? The successes of mechanics in situations that it can model accurately do not support it, no matter how precise or surprising they are. They show only that the theory is true in its domain, not that its domain is universal. The alternative to fundamentalism that I want to propose supposes just that: mechanics is true, literally true we may grant, for all those motions whose causes can be adequately represented by the familiar models that get assigned force functions in mechanics. For these motions, mechanics is a powerful and precise tool for prediction. But for other motions, it is a tool of limited serviceability.Cartwright, Nancy. “Fundamentalism vs. the Patchwork of Laws.” Proceedings of the Aristotelian Society, vol. 94, 1994, pp. 279–292. JSTOR, http://www.jstor.org/stable/4545199.
Notice how even Cartwright alludes to the Theistic notion of FU being attributable to a supremely intelligent creator who people call God. In any case, what she is saying here does not speak to the notion that only the opposite of Fundamentalism can be the case. Even philosophers slip into thinking in binaries, but we are not limited to Fundamentalism or Anti-Fundamentalism; Lanao and Teh admit that much. There can be a number of Non-Fundamentalist positions that prove more convincing. In the early universe, the medium of water, and therefore, motions in water, were not available. Because of this, there was no real way to derive physical laws within that medium. Moreover, complex organisms like jellyfish did not exist then either and so, the dynamics of their movements were not known and could not feature in any data concerning organisms moving about in water. This is where I think Cartwright, and Lanao and Teh taking her lead, go astray.
Cartwright, for example, strangely calls for a scientific law of wind. She states: “When we have a good-fitting molecular model for the wind, and we have in our theory (either by composition from old principles or by the admission of new principles) systematic rules that assign force functions to the models, and the force functions assigned predict exactly the right motions, then we will have good scientific reason to maintain that the wind operates via a force” (Ibid). Wind, unlike inertia or gravity, is an inter-body phenomenon in that the heat from the Sun is distributed unevenly across the Earth’s surface. Warmer air from the equator tends toward the atmosphere and moves to the poles while cooler air tends toward the equator. Wind moves between areas of high pressure to areas of low pressure and the boundary between these areas is called a front. This is why we cannot have a law of wind because aside from the complex systems on Earth, this law would have to apply to the alien systems on gas giants like Jupiter and Saturn. This point is best exemplified by the fact that scientists cannot even begin to comprehend why Neptune’s Dark Spot did a complete about-face. A law of wind would have to apply universally, not just on Earth, and would thus, have to explain the behavior of wind on other planets. That is an impossible ask because the composition of other planets and their stars would make for different conditions that are best analyzed in complex models, accounting for as much data as possible, rather than a law attempting to generalize what wind should do assuming simple conditions.
Despite Cartwright’s lofty demand, her actual argument does not preclude Fundamentalism despite what Lanao and Teh might have thought. Cartwright introduces a view that I think is in keeping with the present universe: “Metaphysical nomological pluralism is the doctrine that nature is governed in different domains by different systems of laws not necessarily related to each other in any systematic or uniform way: by a patchwork of laws” (Ibid.). I think it is entirely possible to get from metaphysical nomological pluralism (MNP) to FU if one fills in the blanks by way of symmetry breaking. Prior to seeing how symmetry breaking bridges the gap between MNP and FU, it is necessary to outline an argument from Cartwright’s MNP to FU:
F1 Theories only apply to a domain insofar as there is a principled way of generating a set of models that are jointly able to describe all the phenomena in that domain.
MNP1 Nature is governed in different domains by different systems of laws not necessarily related to each other in any systematic or uniform way: by a patchwork of laws.
MNP2 It is possible that the initial properties in the universe allow these laws to be true together.
MNP3 From F1, MNP1, and MNP2, the emergence of different systems of laws from the initial properties in the universe imply that FU is the probable.
Lanao and Teh agree that F1 is a shared premise between Fundamentalists and Anti-Fundamentalists. As a Non-Fundamentalist, I see it as straightforwardly obvious as well. With respect to our present laws, I think that FU may be out of our reach. As has been famously repeated, humans did not evolve to do quantum mechanics, let alone piece together a shattered mirror. This is why I’m a Non– as opposed to Anti-Fundamentalist; the subtle distinction is that I am neither opposed to FU being the case nor do I think it is false, but rather that it is extremely difficult to come by. Michio Kaku describes the universe as follows: “Think of the way a beautiful mirror shatters into a thousand pieces. The original mirror possessed great symmetry. You can rotate a mirror at any angle and it still reflects light in the same way. But after it is shattered, the original symmetry is broken. Determining precisely how the symmetry is broken determines how the mirror shatters” (Kaku, Michio. Parallel Worlds: A Journey Through Creation, Higher Dimensions, and The Future of The Cosmos. New York: Doubleday, 2005. 97. Print.).
If Kaku’s thinking is correct, then there is no way to postulate that God had St. Peter arrange the initial properties of the universe so that all of God’s desired laws are true simultaneously without realizing that FU is not only probable but true, however unobtainable it may be. The shards would have to pertain to the mirror. Kaku explains that Grand Unified Theory (GUT) Symmetry breaks down to SU(3) x SU(2) x U(1), which yields 19 free parameters required to describe our present universe. There are other ways for the mirror to have broken, to break down GUT Symmetry. This implies that other universes would have residual symmetry different from that of our universe and therefore, would have entirely different systems of laws. These universes, at minimum, would have different values for these free parameters, like a weaker nuclear force that would prevent star formation and make the emergence of life impossible. In other scenarios, the symmetry group can have an entirely different Standard Model in where protons quickly decay into anti-electrons, which would also prevent life as we know it (Ibid., 100).
Modern scientists are then tasked with working backwards. The alternative to that is to undertake the gargantuan task, as Cartwright puts it, of deriving the initial properties, which would no doubt be tantamount to a Theory of Everything from which all of the systems of laws extend, i.e., hypothesize that initial conditions q, r, and s yield the different systems of laws we know. This honors the concretism Lanao and Teh call for in scientific models while also giving abstractionism its due. Like Paul Davies offered, the laws of physics may be frozen accidents. In other words, the effective laws of physics, which is to say the laws of physics we observe, might differ from the fundamental laws of physics, which would be, so to speak, the original state of the laws of physics. In a chaotic early universe, physical constants may not have existed. Hawking also spoke of physical laws that tell us how the universe will evolve if we know its state at some point in time. He added that God could have chosen an “initial configuration” or fundamental laws for reasons we cannot comprehend. He asks, however, “if he had started it off in such an incomprehensible way, why did he choose to let it evolve according to laws that we could understand? (Hawking, Stephen. A Brief History of Time, New York: Bantam Books. 1988. 127. Print.)” He then goes on to discuss possible reasons for this, e.g. chaotic boundary conditions; anthropic principles.
Implicit in Hawking’s reasoning is that we can figure out what physical laws will result in our universe in its present state. The obvious drawback is that the observable universe is ~13.8 billion years old and 93 billion lightyears in diameter. The universe may be much larger, making the task of deriving this initial configuration monumentally difficult. This would require a greater deal of abstraction than Lanao and Teh, and apparently Neo-Aristotelians, desire, but it is the only way to discover how past iterations of physical laws or earlier systems of laws led to our present laws of physics. The issue with modern science is that it does not often concern itself with states in the distant past and so, a lot of equations and models deal in the present, and even the future, but not enough of them confront the past. Cosmological models, for purposes of understanding star formation, the formation of solar systems, and the formation of large galaxies have to use computer models to test their theories against the past, since there is no way to observe the distant past directly. In this way, I think technology will prove useful in arriving at earlier conditions until we arrive at the mirror before it shattered. The following model, detailing how an early collision explains the shape of our galaxy, is a fine example of what computer models can do to help illuminate the distant past:
Further Issues With The Neo-Aristotelian System
A recent rebuttal to Alexander Pruss’ Grim Reaper Paradox can be generalized to refute Aristotelianism overall. The blogger over at Boxing Pythagoras states:
Though Alexander Pruss discusses this Grim Reaper Paradox in a few of his other blog posts, I have not seen him discuss any other assumptions which might underly the problem. He seems to have focused upon these as being the prime constituents. However, it occurs to me that the problem includes another assumption, which is a bit more subtle. The Grim Reaper Paradox, as formulated, seems to presume the Tensed Theory of Time. I have discussed, elsewhere, the reasons that I believe the Tensed Theory of Time does not hold, so I’ll simply focus here on how Tenseless Time resolves the Grim Reaper Paradox.
To see the difference between old and new tenseless theories, it is necessary to first contrast an old tenseless theory against a tensed theory that holds that properties of the pastness, presentness, and futurity of events are ascribed by tensed sentences. The debate regarding which theory is true centered around whether tensed sentences could be translated by tenseless sentences that instead ascribe relations of earlier than, later than, or simultaneous. For example, “the sun will soon rise” seems to entail the sun’s rising in the future, as an event that will become present, whereas the “sun is rising now” seems to entail the event being present and “the sun has risen” as having receded into the past. If these sentences are true, the first sentence ascribes futurity whilst the second ascribes presentness and the last ascribes pastness. Even if true, however, that is not evidence to suggest that events have such properties. Tensed sentences may have tenseless counterparts having the same meaning.
This is where Quine’s notion of de-tensing natural language comes in. Rather than saying “the sun is rising” as uttered on some date, we would instead say that “the sun is rising” on that date. The present in the first sentence does not ascribe presentness to the sun’s rising, but instead refers to the date the sentence is spoken. In like manner, if “the sun has risen” as uttered on some date is translated into “the sun has risen” on a given date, then the former sentence does not ascribe pastness to the sun’s rising but only refers to the sun’s rising as having occurred earlier than the date when the sentence is spoken. If these translations are true, temporal becoming is unreal and reality is comprised of earlier than, later than, and simultaneous. Time then consists of these relations rather the properties of pastness, presentness, and futurity (Oaklander, Nathan. Adrian Bardon ed. “A-, B- and R-Theories of Time: A Debate”. The Future of the Philosophy of Time. New York: Routledge, 2012. 23. Print.).
The writer at Boxing Pythagoras continues:
On Tensed Time, the future is not yet actual, and actions in the present are what give shape and form to the reality of the future. As such, the actions of each individual future Grim Reaper, in our paradox, can be contingent upon the actions of the Reapers which precede them. However, this is not the case on Tenseless Time. If we look at the problem from the notion of Tenseless Time, then it is not possible that a future Reaper’s action is only potential and contingent upon Fred’s state at the moment of activation. Whatever action is performed by any individual Reaper is already actual and cannot be altered by the previous moments of time. At 8:00 am, before any Reapers activate, Fred’s state at any given time between 8:00 am and 9:00 am is set. It is not dependent upon some potential, but not yet actual, future action as no such thing can exist.
I think this rebuttal threatens the entire Aristotelian enterprise. Aristotelians will have to deny time while maintaining that changes happen in order to escape the fact that de-tensed theories of time, which are more than likely the correct way of thinking about time, impose a principle: any change at a later point in time is not dependent on a previous state. That’s ignoring that God, being timeless, could not have created the universe at some time prior to T = 0, the first instance of time on the universal clock. This is to say nothing of backward causation, which is entirely plausible given quantum mechanics. Causation calls for a deeper analysis, which neo-Humeans pursue despite not being entirely correct. The notion of dispositions is crucial. It is overly simplistic to say the hot oil caused the burns on my hand or the knife caused the cut on my hand. The deeper analysis in each case is that the boiling point of cooking oil, almost two times that of water, has something to do with why the burn feels distinct from a knife cutting into my hand. Likewise, the dispositions of the blade have a different effect on the skin than oil does. Causal relationships are simplistic and, as Nietzsche suggested, do not account for the continuum within the universe and the flux that permeates it. Especially in light of quantum mechanics, we are admittedly ignorant about most of the intricacies within so-called causal relationships. Neo-Humeans are right to think that dispositions are important. This will disabuse of us of appealing to teleology in the following manner:
‘The function of X is Z’ [e.g., the function of oxygen in the blood is… the function of the human heart is… etc.] means
(a) X is there because it does Z,Larry Wright, ‘Function’, Philosophical Review 82(2) (April 1973):139–68, see 161.
(b) Z is a consequence (or result) of X’s being there.
It is more accurate to say that a disposition of X is instantiated in Z rather than that X exists for purposes of Z because in real world examples, a given X can give rise to A, B, C, and so on. This is to say that one so-called cause can have different effects. A knife can slice, puncture, saw, etc. Hot oil can burn human skin, melt ice but not mix with it, combust when near other mediums or when left to increase to temperatures beyond its boiling point, etc. One would have to ask why cooking oil does not combust when a cube of ice is thrown into the pan; what about the canola oil, for a more specific example, causes it to auto-ignite at 435 degrees Fahrenheit and why does this not happen when water is heated beyond its boiling point?
As it turns out then, Neo-Aristotelians are not as committed to concretism as Lanao and Teh would hope. They are striving for generalizations despite refusing to investigate the details of how models are employed in normal science, as was made obvious by Lanao and Teh’s dismissal of Cartwright’s particularism and further, in their argument against Fundamentalism, which does not flow neatly from Cartwright’s argument. For science to arrive at anything concrete, abstraction needs to be allowed, specifically in cases venturing further and further into the past. Furthermore, a more detailed analysis of changes needs to be incorporated into our data. Briefly, when thinking of the $1,000 bill descending into St. Stephen’s Square, it is a simple fact that we must ask whether there is precipitation or not and if so, how much; we are also required to ask whether bird droppings may have altered its trajectory on the way down?; what effect does smog or dust particles have on the $1,000 bill’s trajectory; as Cartwright asked, what about wind gusts? What is concrete is consistent with the logical atomist’s view that propositions speak precisely to simple particulars or many of them bearing some relation to one another.
Ultimately, I think that Lanao and Teh fail to establish a Neo-Aristotelian approach to principled scientific models. They also fail to show that FU and therefore, Fundamentalism is false. What is also clear is that they did not adequately engage Cartwright’s argument, which is thoroughly Non-Fundamentalist, even if that conclusion escaped her. This is why I hold that Cartwright’s conclusions are off the mark because she is demanding that generalized laws be derived from extremely complex conditions. It is not incumbent on dappled laws within a given domain of science to be unified in order for FU to ultimately be the case. It could be that due to symmetry breaking, one domain appears distinct from another and because of our failure, at least until now, to realize how the two cohere, unifying principles between the two domains currently elude us. Lanao and Teh’s argument against FU therefore appeals to the ignorance of science not unlike apologetic arguments of much lesser quality. The ignorance of today’s science does not suggest that current problems will continue to confront us while their solutions perpetually elude us. What is needed is time. Like Lanao and Teh, I agree that Cartwright has a lot of great ideas concerning principled scientific models, but that her ideas lend support to FU. A unified metaphysical account of reality would likely end up in a more dappled state than modern science finds itself in and despite Lanao and Teh’s attempts, a hypothetical account of that sort would rely too heavily on science to be considered purely metaphysical. My hope is that my argument, one that employs symmetry breaking to bolster the probability of FU being the case, is more provocative, if even, persuasive.
By R.N. Carmona
In the U.S., there are a few striking examples of science denialism. Perhaps the most troubling among these instances is the rejection of evolution. Fundamentalist Christians have fought to keep evolution out of schools and have fought equally as hard to push creationism and/or Intelligent Design (ID) into the classroom. According to a 2014 Gallup poll, 42% of Americans deny evolution and accept creationism. Given this, it is imperative to be capable of explaining evolution and the evidence in support of it. Having this capacity does not ensure that denialists will come to accept it. There’s still the issue of comprehension; there is, in other words, a pervasive problem arising from two distinct and yet related facts: science denialists are not familiar with the relevant jargon and thus, cannot comprehend, for instance, an informal argument for evolution; science denialists usually have a disdain for both alternative opinions and reading and therefore, would forego reading a piece defending an alternative opinion. On that last issue, they would much rather accuse an “evolutionist” of lacking substance or not being an expert–despite the fact that said individual is citing experts and reputable sources. Given this, it is necessary to be brief and effective when presenting the evidence for evolution. This is what I’ll endeavor to do here.
There are a number of lines of evidence for evolution: biogeographic distribution, homologies, atavisms, vestigial organs and traits, and perhaps the most compelling stemming from genetics: GLO (short for gulono-y-lactone oxidase) and ERVs (endogenous retroviruses), which will be discussed at length. Since I am not an expert and I am sans pretenses to the contrary, I will cite reputable sources and experts in order to make a brief case. Since the evidence for evolution is vast and requires a grasp of multiple sciences–e.g., paleontology, anthropology, genetics, evolutionary biology, environmental science–I will narrow my focus and speak only of the evidence that is arguably most compelling. I will begin with GLO, which is a pseudogene or a non-functional gene. Jerry A. Coyne, Professor of Biology at the University of Chicago, provides one of the better evidences of evolution:
The most famous human pseudogene is GLO, so called because in other species it produces an enzyme called L-gulono-y-lactone oxidase. This enzyme is used in making vitamin C (ascorbic acid) from the simple sugar glucose. Vitamin C is essential for proper metabolism, and virtually all mammals have the pathway to make it — all, that is, except for primates, fruit bats, and guinea pigs. In these species, Vitamin C is obtained directly from their food, and normal diets usually have enough. If we don’t ingest enough vitamin C, we get sick: scurvy was common among fruit-deprived seamen of the nineteenth century. The reason why primates and these few other mammals don’t make their own vitamin C is because they don’t need to. Yet DNA sequencing tells us that primates still carry most of the genetic information needed to make the vitamin.
It turns out that the pathway for making vitamin C from glucose involves a sequence of four steps, each promoted by the product of a different gene. Primates and guinea pigs still have active genes for the first three steps, but the last step, which requires the GLO enzyme, doesn’t take place: GLO has been inactivated by a mutation. It has become a pseudogene, called ΨGLO (Ψ is the Greek letter psi, standing for “pseudo”). ΨGLO doesn’t work because a single nucleotide in the gene’s DNA sequence is missing. And it’s exactly the same nucleotide missing in other primates. This shows that the mutation that destroyed our ability to make vitamin C was present in the ancestor of all primates, and was passed on to its descendants. The inactivation of GLO in guinea pigs happened independently, since it involves different mutations. It’s highly likely that since fruit bats, guinea pigs, and primates got plenty of vitamin C in their diet, there was no penalty for inactivating the pathway that made it. This could even have been beneficial since it eliminated a protein that might have been costly to produce.
A dead gene in one species that is active in its relatives is evidence for evolution, but there’s more. When you look at ΨGLO in living primates, you find out that its sequence is more similar between close relatives than between more distant ones. The sequence of human and chimp ΨGLO, for example, resemble each other closely, but differ more from the ΨGLO of orangutans which are more distant relatives. What’s more, the sequence of guinea pig ΨGLO is very different from that of all primates.
Only evolution and common ancestry can explain these facts. All mammals inherited a functional copy of the GLO gene. About 40 million years ago, in the common ancestor of all primates, a gene that was no longer needed was inactivated by mutation. All primates inherited that same mutation. After GLO was silenced, other mutations continued to occur in the gene that was no longer expressed. These mutations accumulated over time — they are harmless if they occur in genes that are already dead — and were passed on to descendant species. Since closer relatives share a common ancestor more recently, genes that change in a time-dependent way follow the pattern of common ancestry, leading to DNA sequences more similar in close than in distant relatives. This occurs whether or not a gene is dead. The sequence of ΨGLO in guinea pigs is so different because it was inactivated independently, in a lineage that had already diverged from that of primates. And ΨGLO is not unique in showing such patterns: there are many other such pseudogenes.1
The above is a compelling example demonstrating that we share a common ancestor with apes and monkeys. However, it arguably isn’t the most compelling example serving as evidence for evolution. Another example of such a gene demonstrates that we descend from egg-laying ancestors. Dennis Venema, Biologist at Trinity Western University, stated the following:
Common ancestry also predicts that, beyond human-chimpanzee common ancestry, the common primate ancestor also shares ancestry with other vertebrates in the more distant past. For example, evolutionary theory predicts that humans, like all vertebrates, are descended from egg-laying ancestors. As with all placental mammals, humans do not use egg yolk as a source of nutrition for their embryos. Other vertebrates such as fish and birds do employ egg yolk, as do a small number of extant mammals such as the platypus.
They found that these genes were present side-by-side and functional in the human genome; then they performed an examination of human sequence between them. As expected, the heavily mutated, pseudogenized sequence of the vitellogenin gene was present in the human genome at this precise location. The human genome thus contains the mutated remains of a gene devoted to egg yolk formation in egg-laying vertebrates at the precise location predicted by shared synteny derived from common ancestry.2
Another line of evidence for evolution comes from molecular biology, namely endogenous retroviruses. In humans, “endogenous retroviruses (HERVs) represent footprints of previous retroviral infection and have been termed “fossil viruses.”3 Also, ” it has been shown that the human genome contains numerous ERVs (HERVs) distributed in several multigenic families comprising a few to several hundreds elements (26, 45, 48). These elements are hallmarks of ancient infections of the germ line by retroviruses which have thereafter been “endogenized” and can be used as molecular markers of evolution.”4
Someone who doesn’t believe in evolution needs to offer alternative explanations for these facts. Their probable next move is predictable: indulge their confirmation bias by consulting creationist and intelligent design websites. Those sites will certainly have “refutations” of these facts, but keep in mind, having a Ph.D. doesn’t imply that one has expertise even on matters unrelated to what one studied. In other words, a Ph.D. in law doesn’t mean one can speak with authority on biology; a Ph.D. in biochemistry doesn’t mean one can speak with authority on physics. This is a common mistake made by creationists: anyone with a Ph.D. is an authority on absolutely anything they purport to be an expert in. Donald Prothero, who was a Professor geology and paleontology for 35 years, states the following:
One of the principal symbols of authority in scholarship and science is the Ph.D. degree. But you don’t need a Ph.D. to do good science, and not all people who have Ph.D.s are good scientists either. As those of us who have gone through the ordeal know, a Ph.D. only proves that you can survive a grueling test of endurance in doing research and writing a dissertation on a very narrow topic. It doesn’t prove that you are smarter than anyone else or more qualified to render an opinion than anyone else. Because earning a Ph.D. requires enormous focus on a specific area, many people with that degree have actually lost a lot of their scholarly breadth and knowledge of other fields in the process of focusing on their theses.
In particular, it is common for people making extraordinary claims (like creationism or alien abductions or psychic powers) to wear Ph.D. (if they have one) like a badge, advertise it prominently on their book covers, and feature it in their biographies. They know that it will impress and awe the listener or reader into thinking they are smarter than anyone else or more qualified to pronounce on a topic. Nonsense! Unless the claimant has earned a Ph.D. in the subject being discussed, the degree is entirely irrelevant to the controversy. For example, leading creationists include Duane Gish, who has a doctorate in biochemistry, and the late Henry Morris, who had a Ph.D. in hydraulic engineering. However, they both earned their degrees almost 50 years ago, so they are not likely to be up-to-date on these rapidly changing fields that they have not practiced in decades. If they stuck to discussing just those topics, they might be halfway believable, but all their criticisms focus on the fossil record, geology, thermodynamics, and so on—topics in which they have absolutely no first-hand experience, published research, or training. Their entire knowledge of these fields (vividly demonstrated by reading their books) consists of skimming and misquoting popular books by real experts in those fields who did the actual work, not going out and doing the research themselves or publishing in peer-reviewed journals. They are no more qualified to comment on paleontology, geology, or thermodynamics than they are qualified to critique music theory! Yet they always flaunt their Ph.D.s to awe the masses and try to intimidate their opponents. The same goes for creationists like Jonathan Sarfati (physical chemistry), Michael Behe (biochemistry), and Jonathan Wells (cell biology)—none of those subjects gives them ANY background in fossils or paleontology, and none has published in any peer-reviewed paleontological journals, so they are complete amateurs when it comes to fossils.5
Given this, one can’t trust any purported authority. One must consult actual experts. Going back to what was mentioned earlier, the issue all creationists and ID advocates have, is that they have a misunderstanding of science. The Christian persecution complex is palpable among such people. They honestly and generally believe that their ideas are being suppressed by the scientific community, a sentiment overtly present in Expelled: No Intelligence Allowed. That sentiment is, however, wrong since it has no place in science. Carl Sagan said it best: “The suppression of uncomfortable ideas may be common in religion or in politics, but it is not the path to knowledge, and there’s no place for it in the endeavor of science.”6
Therefore, it is something about creationism and ID that exempt them from science. The reason they’re exempt is not simply because they’re religiously motivated views, but because they’re akin to astrology, homeopathy, and alchemy—i.e. they are pseudoscience. Jack Ritchie puts it succinctly:
Science is a self-critical enterprise. It provides resources for criticizing itself and other disciplines. We have good and obvious reasons to exclude topics such as astrology or creation science. These disciplines are not successful by their own lights. Astrologers do not accurately predict people’s future on the basis of planetary motions. Advocates of intelligent design, whatever the merits of the problems they raise for various parts of the theory of evolution, have no alternative scientific story to put in its place; they have no suggestion as to how to undertake research into the nature of the “intelligent designer.” Science is different. The sciences have made progress—at least by their own lights. Physicists know more about the subatomic realm than before. No doubt the Large Hadron Collider will enhance that process. Evolutionary biologists know more about the evolutionary process than Darwin. Good science is, furthermore, rich in unsolved problems that this deeper knowledge throws up. We don’t need any general definitions or criteria of what science is to make these points.7
The lack of success of these views is literally the tip of the iceberg. That they’re not successful isn’t what determines that they’re pseudoscience. Pick any of the demarcation theories put forth by philosophers of science and you’ll find that creationism and ID don’t meet the requirements to pass as science. Take, for example, Popper’s falsification. Can we falsify the intelligent designer who, according to many ID advocates, is the Judeo-Christian god? What matters here is not whether a naturalist or an atheist can falsify him. What matters is whether ID advocates are willing to attempt falsification of the intelligent designer. Since their view is rooted in religion, we can be reasonably certain that they’re not going to attempt to falsify the intelligent designer.
Let’s assume, however, that Popper’s falsification isn’t a good marker of demarcation. Let’s instead go with Kuhn’s paradigm shifts. Let’s assume that creationist and ID advocates try for centuries to locate this intelligent designer or creator. Will they put a new theory in place and allow their enterprise to go through a paradigm shift? In other words, will they, like early chemists who discarded Phlogiston theory and introduced theories that better describe the phenomena in question, introduce a new theory that perhaps eliminates an intelligent designer or creator altogether? Again, we can reasonably expect that no matter the evidence, no matter how stacked the odds are, creationists and ID advocates will not discard their current theory in favor of more tenable ones.
Let’s set Kuhn aside. Perhaps his demarcation marker is wrong. Let’s instead look at creationism and ID from the point of view of Lakatos’ research programmes. Lakatos posited that within normal science there are research programmes. The aim of science isn’t hypotheses in isolation or trial and error or conjectures followed by refutations. According to Lakatos, the reason Copernicanism succeeded where Ptolemy’s astronomy failed is because Ptolemy’s astronomy lagged behind as a research programme. The facts, especially after Galileo, supported heliocentrism rather than Ptolemy’s geocentrism, which featured epicycles. Are creationism or ID viable research programmes? No because their so called scientists are not doing normal science. Furthermore, they have no heuristic that serves as a problem-solving mechanism. Therefore, on Lakatos’ view, creationism and ID don’t qualify as science.
With this brief survey of demarcation theories in the philosophy of science, one can see that creationism and ID don’t qualify as science under any of these theories. That’s a problem. It follows that creationism and ID are not suppressed. Rather, it’s that they don’t qualify as scientific theories. Their proponents don’t participate in normal science. They have no research programme in place. They have no interest in falsifying their theory. ID and creationism do not belong in the science classroom and definitely not in a scientific discussion.
Given the case above, creationism and ID should be rejected. They are pseudoscientific theories. Even if they could be falsified, proponents of ID or creationism have no interest in falsifying them. This is due to the fact that advocates of these theories are not practicing normal science. As we can gather from what Prothero said, creationist and ID advocates mislead people with Ph.D.s in normal sciences. However, some of these fields progress rapidly and they are thus required to stay up to date on the changes in their field. This is usually not the case given that some of these people received their Ph.D.s literal decades ago. Therefore, their authority is dubious and upon closer examination, entirely lacking. These purported experts cannot be trusted. Yet this isn’t the reason evolution should be accepted. The reasons outlined above are great starting points. The experts cited are also trustworthy scholars who have done far more work in their respective fields than I was able to showcase here. My hope is that readers who are currently evolution denialists make the choice of doing honest research and coming away with a level of understanding they currently lack.
1 Coyne, Jerry A. Why Evolution Is True. New York: Viking, 2009. 67-69. Print.
2 Dennis Veneme as quoted in Farrell, John. “The Fossils in Our Genes”. Forbes. 21 Oct 2011. Web. 22 Dec 2014.
3 Nelson PN, Carnegie PR, Martin J, et al. Demystified. Human endogenous retroviruses. Mol Pathol. 2003; 56:11–8.
4 Benit L., Dessen P., Heidmann T. Identification, phylogeny, and evolution of retroviral elements based on their envelope genes. J. Virol. 2001; 75:11709–11719. doi: 10.1128/JVI.75.23.11709-11719.2001.
5 Prothero, Donald R., and Carl Dennis Buell. Evolution: What the Fossils Say and Why it Matters. New York: Columbia University Press, 2007. 16. Print.
6 Sagan, Carl. Cosmos, Ep 4: Heaven and Hell. 1980. Web. 22 Dec 2014.
7 Ritchie, Jack. Understanding Naturalism. Stocksfield, England: Acumen, 2008. 108. Print.