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Balance of Truth as expressed in Biblical Scripture and Science

DennisF

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Why do you assume that evolving organisms are "developing towards greater complexity?"
I don't assume it; that is the widely accepted view in the life sciences, that for instance, mammals are of greater complexity than bacteria. If you challenge the assumption (that nobody is making) that the evolution of complexity is monotonic, then I would agree that there is no necessary reason to believe that, but in the aggregate, or on average over a long stretch of evolving, greater complexity is the result. The word evolution even contains that meaning. (Otherwise devolution would be a more accurate word.)
 
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DennisF

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I erred in one of the responses to you (or more, but I don't know it yet). You wrote:

Gene2memE said:
I'm asserting that the issues raised by Meyer, Gelernter and Berlinski are not actually issues. And certainly not issues with 'current neo-Darwinian theory' I'm asserting that none of the answers to problems in biology have been resolved by the statment a creator intelligent designer did it.

I responded:
Of course you are. The medieval Schoolmen made the same kind of assertions about Galileo's contention.​

Very unclear response by me. I was thinking about your first sentence, that the trio did not raise any actual issues. They did, but the mainstream EB world is not ready or willing to address them. You can see this from conferences or debates where IDers and the opponents go at it; there is a failure to achieve what lawyers would call "a meeting of the minds". What that means is more basic than that they disagree but that a lack of understanding between them is occurring, like ships passing in the night. It might be called an orientation mismatch.

As for your second sentence, I agree, and so do all the ID leaders I know, that to say "God did it" or some such response is not a scientific explanation. At most, it might be a historic prelude to more detailed history, but it does not give us insight into the hows and whys of biological development. So, I don't think you have any issue with anyone there.

This controversy might be a rerun of a similar episode in 20th-century science, in physics. Those physicists rooted in 19th-century scientific concepts could simply not believe that quantum physics and-or relativity theory seemed like science. As one of the contributors to modern physics said, it will take a new generation of physicists to learn the new physics before it is more widely accepted. The contribution by ID might be to point to some research paths that lead to beneficial results in the study of life's development. I say something like this in my article on "Design in Nature and the Nature of Design".
 
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BCP1928

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Increasing complexity is an outcome of evolution, but the question is, is it a necessary or a contingent outcome?
 
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DennisF

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Increasing complexity is an outcome of evolution, but the question is, is it a necessary or a contingent outcome?
A good question, which was a major issue in both science and theology a few centuries ago, and which continues to the present. Put a different way, is the existing state of the world the only possible state that could have occurred - a deterministic outcome - or could it have turned out differently. In the 19th century, the philosophical fashion was to think like Simon Pierre de Laplace, that given the laws of science and initial conditions, the outcome necessarily must occur; causality is a kind of logical necessity. Some theologians thought that God was that way too, but if God is constrained in behavior by something more basic than he is, is he really God? Others, like 17th-century Isaac Newton and chemist Robert Boyle and the other Voluntarists of the time believed that God was free to create a different kind of universe if he had wanted to.

This is an issue where separating science and theology is difficult because the issues affect both. Eugene M. Klaaren did his PhD thesis on this and it was published by Eerdmans under the title, Religious Origins of Modern Science. It covers the issue well from a history-of-science perspective.

From a science viewpoint, the late 20th century and onward has opened the possibilities as mathematical chaos theory has entered the discussion. It is a category of behaviors that can be exhibited by certain kinds of nonlinear equations representing physical systems. Chaotic behavior is deterministic - the equations have no random variables in them like quantum mechanics - yet qualitatively different outcomes can occur with the most minute differences in initial conditions - out to the arithmetic resolution of much computation nowadays - like as much as 10 digits. This gives Laplace's machine model of the universe a different look and when applied to evolutionary biology ...

What do you think?
 
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BCP1928

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It’s one outcome
It was the phrase "evolving towards complexity" which caught my eye. IDists often point to complexity in biological systems as evidence of "design." But if complexity is a contingent outcome rather than a necessary outcome then it carries no teleological implications of that kind. It is interesting that the distinction reflects Traditional Christian thinking on the subject of causality, which is why creationists are almost always Protestants.
 
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Astrid

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And so often, engineers.
 
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DennisF

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Complexity as a contingent outcome can carry teleological implications. One need only ask whose free will is being exercised to produce this contingency? The word contingent means dependent on or conditioned by something else such as the free will of some agent. In its broadest sense, it means not necessary. So design could be a possible interpretation of rising complexity in biological systems. Or it might be attributed to "purpose". But again, who's purpose? Who's telos? The core of the issue is whether there is intelligence behind the increase in biological complexity.

There are multiple loose ends in this kind of discussion. Is John Cage art - paint thrown at canvas - purposive or even designed? Design might be random and the creator chaotic (in the random sense), but the underlying issue remains whether this kind of "design" can lead to increasing complexity. This is the driving issue of the creation-evolution controversy, a controversy that might be misnamed as such.
 
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DennisF

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Why do you assume that evolving organisms are "developing towards greater complexity?"
If we are referring to the neo-darwinian theory of biological evolution, life goes from single-celled to mammals to us. I would say that is "development towards increasing complexity".
 
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DennisF

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This hand-waving. Give an example using probability theory with some chosen representative numbers.
 
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Yttrium

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If we are referring to the neo-darwinian theory of biological evolution, life goes from single-celled to mammals to us. I would say that is "development towards increasing complexity".
Some of it increases in complexity. There's still an awful lot of single-celled organisms out there, you know. Developing into multi-cellular life-forms isn't inevitable, it's a chance event that can stick around. There are still a great many simple, multi-cellular organisms around. The bigger life forms are actually a small minority of life in general, they're just easier for us to see.
 
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Aaron112

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Increasing complexity is an outcome of evolution, but the question is, is it a necessary or a contingent outcome?
Neither actually. Remember God's Word - God made all things simple ; man came up with many devices /distractions (from truth; away from simple truth).
 
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Yttrium

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This hand-waving. Give an example using probability theory with some chosen representative numbers.
I'll give you a number. The probability of the diversity of life today is 1.

If I roll a 10-sided die a thousand times and record the result each time, I'll end up with a list of numbers. What is the probability of coming up with that exact list? It's really unlikely. Astronomically unlikely. So unlikely that it's practically impossible. I couldn't have rolled up that list of numbers. But I did. The probability of coming up with some result is 1.

If you have mutations and selections churning out varieties of organisms, you'll end up with some diverse variety of organisms after a great length of time. The probability is 1.
 
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Hans Blaster

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Contingency in the evolutionary has nothing to do with teleology, free will, or even choices. It is about how the range of possible futures is dependent on the path that has already been taken.

Contingency (evolutionary biology) - Wikipedia

I like watching volcanoes and the seventh in a series of eruptions in just over a year along a single line of craters about 10 km long just ended. Why are they happening there? Well, it's because there is a fracture there that weakens the structure of the rock. And why is there a fracture there? Because the continents are pulling apart and it had to fracture somewhere. Why that specific place? Probably because it was far enough from the last major crack and stress built up and the rock failed there instead of somewhere else. This sequence of events lead to this month's eruption in Iceland happening in the particular place it did.

Any descendant species of Homo erectus was going to be a modified H. erectus and have characteristics like H. erectus, upright, bipedal, large-brained ape that used tools. We have five fingers with nails instead of claws because that is the form primate limbs have taken for 10s of millions of years.
 
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DennisF

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"A chance event" is a mathematical way of saying "no prior knowledge" of what will happen. It is a statement of confessed ignorance but it has little or nothing to do with what is under discussion - namely, that in the larger picture, evolutionary biology attempts to explain (and I am not arguing here about whether it is successful or not) how life has evolved from the simple to the complex. That this happens at all is what the ruckus is about.

I find the fossil record to be fairly convincing that this ascent of life is indeed the case, but how this has happened is not adequately explained because the fossil record also shows the Cambrian-era explosion of a wide diversity of lifeforms appearing almost immediately on a geologic or evolutionary biologic time-scale. Evolutionary theory has consequently gone from an emphasis on random to directed processes (Gould exemplifies this), but it has yet to be determined who or what is doing the directing. The "who" is answered by the biblical Genesis account as exo-scientific - that is, higher beings that appear in the very first verse of the Bible - the elohim (plural in Hebrew) - who are genetic engineers. In this case, the explanation for some critical aspects of life's emergence are not within the limits of scientific discovery; it is a matter of exo-social history, not physical or biological science and hence the need for it to be revealed to us by the head of the project, named only at the end of the creation account.
 
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DennisF

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Nobody is arguing that life is not certain to be diverse when we can observe that it is. The real question is how the present complexity of life could have been the result of random processes. Look at the Murray Eden symposium held at MIT a few decades ago. These were mathematicians applying probability theory to the development of life as a random process and they concluded that the probability was so small that it could not have happened in a finite universe such as ours. Then later Bill Dembski picked up on this topic (in his PhD thesis in math) to confirm this in more elaborate mathematical detail. Those are the probability arguments, with numbers, that you should engage and if you disagree, refute with equal rigor.
 
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DennisF

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Go read the necessity-contingency debate in the history of science - back in the 17th century - and you will know what contingency means in both a scientific and philosophical context. Start with the PhD thesis I cited of Eugene M. Klaaren which was published by Eerdmans as a book titled The Religious Origins of Modern Science. This was at an earlier time when scientists, unlike nowadays, were more characteristically big-picture people. Klaaren takes chemist Robert Boyle, a Voluntarist, as an example in the argument against the Aristotelian Schoolmen, the rationalists of the medieval Universities. The word contingent comes out of that historic context.
 
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Hans Blaster

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The Cambrian "explosion" occurs over 35-50 million years which is at least 10 million generations. Taking human history back that brings us at least as far back as the common ancestor of all primates
Evolutionary theory has consequently gone from an emphasis on random to directed processes (Gould exemplifies this), but it has yet to be determined who or what is doing the directing.
"Directed processes"? I don't think so. Gould wasn't about direction, but intermittent stasis. The basic pattern of "punctuated equilibrium" is that species can exist with little outward change for a while, but when a strong stressor comes, the built up variation is rapidly deployed and changes are relatively fast.
The "who" is answered by the biblical Genesis account as exo-scientific - that is, higher beings that appear in the very first verse of the Bible - the elohim (plural in Hebrew) - who are genetic engineers.
That is an interesting interpretation of "elohim". Most people think it means either "gods" (the plural usage for a group of gods) or "God", the singular god of Israel. Nothing in the rest of that chapter or the next implies any sort of engineering or progression of changes. Groups are made, from nothing apparently, without any concern about how they fit into a cladistic tree of life. (This is not surprising given that the editors of that book had no idea about the broad relationships between groups of species nor the sequence of emergence.)
Are you speaking of the emergence as the origin of life (abiogenesis) or the development of life (evolution)? If the latter, it is all within the purview of scientific discovery, but even much of abiogenesis is as well.
 
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Hans Blaster

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And I provided you with a direct link about how "contingent" is used in modern evolutionary biology. Other uses (if different, I don't really care what the are) are irrelevant.

Claims about "religious origins" are irrelevant to the usage of contingent in biology, and no one cares about the "Aristotelian Schoolmen" whatever they are.
 
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DennisF

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This says that evolutionary change occurs at varying rates. Yet Gould also recognized that random processes are not an explanation for how these changes occurred. That is the issue.
That is an interesting interpretation of "elohim". Most people think it means either "gods" (the plural usage for a group of gods) or "God", the singular god of Israel.
There is nothing too interesting about this to anyone who is even passingly familiar (like me, not a Hebrew scholar) with the paleo-Hebrew language. Without contrivance, Hebrew scholars do not argue about whether nouns ending in -im are plural or not. It seems to me that some of the understanding of Genesis 1 is badly in need of a group rethink. Conrad Hyers wrote a book, the Meaning of Creation (John Knox Press, 1984) that helps to clear away confusion by those who attempt to read a modern scientific explanation into Genesis 1, but my simple observation beyond that is that the "us" - first-person plural pronoun - in verse 26 "Let us make adam [man] in our image ..." has as its antecedent, the only one possible, of the elohim (also plural) in verse 1. The translators take a called strike on this one, so it appears to me. Some theologians rationalize that "us" refers to the Trinity of Trinitarian doctrine which does not come into view at all in Genesis and is only barely hinted at in the entire Old Testament. To me, that's a contrived explanation for something that they have no explanation for.
Nothing in the rest of that chapter or the next implies any sort of engineering or progression of changes.
No, that's not in the text but is me adding that if we were back there - "we" especially being engineers - would understand it perhaps that way. My implied point is that there was no abracadabra , no waving of a magic wand of God but in line with the character of YHWH as he is portrayed throughout the OT, is hesed; he acts perfectly consistently in his dealing s with Israel and also in how he upholds the physical world. Thus, we can expect that there is some physical explanation, if only we were advanced enough in our science, to explain what happened.
Which book? Genesis? Conrad Hyers, who is not ignorant of biology, addresses these concerns in that each of the days of creation picks off a major cluster of pagan gods of nature and de-deifies them. To try to read Genesis as some young-earth creationsts do, imposing modern science on Genesis 1, misses the whole point of the author, to debunk nature as created and not pagan gods as (the conclusion: Genesis 2:4) created stuff and not a genealogy of cognizant beings.
Are you speaking of the emergence as the origin of life (abiogenesis) or the development of life (evolution)? If the latter, it is all within the purview of scientific discovery, but even much of abiogenesis is as well.
I agree, but as I understand the history of the attempts at explaining the origin of life, it has been a dismal history scientifically. Miller's experiments were a brilliant attempt but in retrospect rather amateurish by today's thinking. Since then some researchers have been fascinated by the properties of clay, but nothing (nothing alive, at least!) has emerged from it.
 
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