Is this the kind of evidence you are refering to?
"The position of A. afarensis in the phylogeny of early humans is under debate. Many feel that it is ancestral to the east African "robust" early humans, and possibly to all robust forms. Additionally, A. afarensis is proposed as the ancestor to later Homo. Yet, research now suggests that A. africanus might be ancestral to later Homo."
The phylogeny of this fossil is not clearly demonstrated in fact its skull(430cc) is not that different from the modern chimpanzee. "From this, it is clear that there are many significant difference between A. afarensis and its ape predecessors, one of which is crucial to later human evolution, bipedality."
The crucial demonstration here has to be the bipedality, here is how they determined that a transition was underway. It is actually a composite of three specimans, "composite reconstruction based on several specimens, the famous Laetoli footprints, and the AL 129".
Australopithecus afarensis
This is based on questionable phylogeny and peicemeal forensics.
You seem to have ignored my question. Are you presenting a model (or has any YEC) which explains the evidence we have, without ignoring the bits that they dont like to look at?
As for your quote, this is not a discussion of evidence, but of analysis of that evidence. Hence the very first sentence about it being "under debate". The evidence is there in the fossil record. In the particular case cited, they are working out where and how it fits in (since many bipedal hominids are not believed to be ancestors of H. sapiens, but on a different branch on the hominid "bush"). That is how science works, and there will be lots and lots of fighting about it until a consensus is reached (IF a consensus is reached). This entire process does away with the concept that scientists have some agenda and all conspiratorially agree with each other.
BTW, are you saying that there were NOT bipedal hominids that were not human? Do you not accept that there were creatures that had features so different from apes that they can not be considered apes, but so different from humans that they could not be considered humans, but had a mixture of features of both? If not, how is it then that some hominids are such a mix that even Creation Scientists disagree which they are, ape or human?
Of course it is an issue you are claiming that genetics is one of the primary areas of proof for universal common descent. In order for mutation to cause the dramatic differences of their supposed ancestors on the level you are suggesting then dramatic changes in the DNA is absolutly crucial. If there are other methods for adaptive modification then tell me how adaptive modification occurs without altering the DNA in a major way.
Lots of little ways, for one thing. But what I am talking about is the evidence from the DNA which they are now using to see exactly how closely various species are related, and even allows them to predict how long ago the two species separated. I am not talking about how genetic mutation occurs, but how the evidence of our *current* DNA confirms what evolutionists have been saying all along. I do not have a ready link to this new evidence, but maybe someone here does.
First you offer no mechanism for altering the DNA that is not deletreous or harmfull
I didnt know you were asking for one. I am not going to give a lecture on evolutionary biology, but this group has provided you with this education more than once, I believe. Natural selection, genetic drift and mutation (which, yes, can alter the genetic structure in beneficial ways, as has been shown to you before, but you seem to ignore) can all change the genetic make-up of a population (remember that evolution does NOT occur on the level of an individual creature, but only at the population level).
and then you claim that vestigal organs alone do not constitute sustantial proof.
Well, of course, no single piece of evidence among the entirety is as convincing as the whole added together, that is common sense.
You go on to say that overpowering theological reasons are to blame for denial which is self defeating since the vestigal organs argument is another word for sub-optimal design that is popular amoung evolutionists from Darwin to Gould.
Again, you are equating potentially atheistic conclusions by scientists from the evolutionary process with the validity of the process itself. To the extent that any scientist (or non-scientist, for that matter) uses some conclusion from the process of evolution to extol an atheistic cause, they are wrong. If a scientist said that God did not design the universe because gravity happens without supernatural intervention, would you then disbelieve gravity?
Would removing the theology from Darwin's argument for the common descent of the Orchideae eviscerate it?
Of course not.
"A whale's flipper, a man's arm, a bird's wing, and a dog's foreleg...perform functions about as different and varied as styles of locomotion in vertebrates can be, yet all are built of the same bones. Why would God have used the same building blocks, and distorted and twisted them in such odd ways, if He had simply set out to make the best swimming, running, and flying machines? The common structure must reflect common descent from an ancestor possessing these bones."
Do any of the vestigal organ or optimal design questions employ theological concepts, aesthetic or teleological notions?
Of course not, why would they? That quote is not saying that God did not create the universe and all things in it. All it is saying is that the existence of these examples of comparative anatomy are strong proof that God did not created these creatures all at once. It is an argument against a recent special creation, not against Gods creative action altogether. So, it is not an argument based on a theological premise about whether God created, just on when and how that creation had to take place, whether God did it or not.
"But on the issue of vestigal organs, I have yet to see a YEC theory which would explain why manatees have vestigal toenails on their vestigal back feet which are all hidden beneath the skin. To say that they descended from a creature which had back legs with toenails would obviously blow the whole "kinds" approach out of the water."
Then it would blow the concept of species in the modern systhesis out of the water as well since they are identical.
Huh? No, they are not identical, they are modifications of the same feature, which fits exactly with common descent through evolution. Again, the five fingered hand of the bat, dog, human and whale is a perfect example. This is powerful evidence that they all descended from an earlier mammalian creature with five fingers and those fingers simply adapted to fit a variety of needs as evolutionary pressures developed.
That is a philosophical idea know as corrospondance and you allready said that vestigal organs were not enough to prove evolution. You have made it clear that theologicial notions hinder our understanding of the natural world and yet the vestigal organ argument is predicated on an explicitly theological permise. Common descent is not an issue for either the evolutionist because both schools of thought accept it. The universal common ancestor model is not a warranted conclusion and is based exclusivly on naturalistic assumptions.
Yes, common descent IS an issue for the creationist. Once they define their "kinds", they hold that none of those kinds descended from a previous creature. Where do you draw the line of common descent?
And, no, the vestigal organ argument is NOT based on a theological premise. It is evidence that a recent special creation is not correct, but not on theological grounds, just on evidentiary grounds.
A common mechanism does not mean the universal common ancestor model can be trusted. It only means that the 'kinds' were created with simular mechanisms, neither natural selection nor or limited modification within the progeny of common ancestors have an explanation for this. This either represent a mystery with regards to God's will or a mystery within natural history. Either way it is inexplicable and the inexplicable makes for poor science and theology for that matter.
Oh, I can fully accept that, at some point, the evidence for a common ancestor gives way to pure theory. But here is the problem with your position. First, that "at some point" goes back billions and billions of years, and past every definition of "kind" I have ever seen given. Second, once you accept the common mechanism and the evidence showing that this process goes back billions of years, there is very little reason, if any, to doubt that it goes back all the way to the initial spark of life. Now, there, the mystery lies. There is little mystery even as far back as the Cambrian.
In fact, if you accept the mechanism is there and that changes have occurred, then you must believe it is a good mechanism and that there is nothing "improper" about change over time. So, why would you accept some changes and not others (especially when the evidence is there)?
Natural selection is itself a naturalistic methodology, observing unicellular organisms under a microscope is an artifical methodology as would be any minipulation of nature like experimenting with hybrids.They may well yeild insights into naturalistic methodology but they themselves are artifical.
I think you are confusing terms. Naturalistic methodology is not the natural processes at work in life. Naturalistic methodology is an approach by humans to the study of the natural world. The scientific method is an example of naturalistic methodology. It is naturalistic in that it attempts to explain what happens, to the extent possible, in naturalistic terms (rather than "god-did-it"). Naturalistic methodology does not deny Gods potential role, it just cant take it into consideration for a variety of reasons. This is often confused with philosophical naturalism, which is the belief that it all actually happened naturally, without any supernatural force involved. Thus Christian scientists ALL use the naturalistic methodologies of science, but do not follow any philosophical naturalism. Those scientists which are philosophical naturalists will often let their belief spill over into their discussion of the science, and that is unfortunate, but it does not invalidate the scientific conclusions themselves.
"Are you saying you believe in mutability beyond some "kind" barriers? After all, that is where the dispute lies. There is no longer any dispute over whether creatures change over time, it is only an issue of how much."
No, I am saying that the term for kind in Genesis and the term species in the modern sythesis are identical except for the universal common ancestor.
Really? Then I am confused as to exactly what you believe. And where is the definition of this "modern synthesis" you are discussing. I would like to find out what the definition of species is under that. Or better yet, why dont you just tell me what your definition of "kind" is. Any modern synthesis will include a wide variety of common ancestors going right up to a "universal common ancestor". Are you saying that you believe in all common ancestors, but just stop short of accepting that single "one" universal common ancestor?
Find then identify the common ancestor of the Manatee and the elephant and show me the transitionals that lead to the two progeny. This would be a great boost for me personally if you have any genuine proof.
I will look into that, since I am not familiar with this particular line. But are you saying that you dont accept that elephants and manatees have a common ancestor despite all their similarities (skin type, mouth and nose type, foot structure, genetic similarity, etc)? Again, where exactly do you draw this line of common descent? Which lines of descent to you accept and which do you reject and why? Are you saying that you wont accept any line of descent in spite of all the circumstantial evidence just because we have not found all the intermediate fossils? If so, then you are too far for us to even be discussing this.
Continued since too long . . .
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