LOL I have to pause a moment on the metaphor. I havent quite got it worked out in my head.
That's the whole point of the weird metaphor: to make this whole rhetoric thing fun-ner. Not necessarily more understandable. I haven't quite worked it out myself yet, but it may well turn out to be far worse for IDists than it ought to. In which case, here's a pre-planned apology.
I dont really understand Behe's position. But, his thinking is still useful. But, I dont mind appropriating some of his thinking and ditching some of the rest.
However, I have a hard time seeing how Behe would be deist at all. Granted, it is not terribly logical to find the Creator working in the creation of the flagellum if he couldnt also miraculously moderate common descent. Behe, however, couldnt be that inconsistent. What you say is common sense.
To clarify, I don't see anything theoretically wrong with showing that phenomenon X can't be explained by science. If you've got the guts and brains to prove it, by all means! After all, I have my own sneaky suspicions that somewhere in this whole "life happened / consciousness happened" business God stepped in and threw in fairy dust of some sort.
In that sense you could actually say I'm in agreement with the ID people. There are, however, three ways in which I differ with them, and they're the main reason why I (as well as, I'd suspect, most people in the TE camp) have trouble accepting them. It's not about the fairy dust
per se. It's about:
1. Mandating an unwarranted position on fairy dust. It's one thing to have a private sneaky suspicion that there was fairy dust involved somewhere. It's another for a scientist to say it
as a scientist. That takes some elaboration and philosophical finesse which I don't think I've seen in the ID camp as yet.
And again, it's another thing to teach children, as part of science education, that some scientists have a sneaky suspicion that there was fairy dust involved somewhere. Can an educationist of science say that with integrity? My personal thoughts lean towards no. He certainly can't say it as
an educationist of science; in a sociology class, perhaps.
2. Using flawed scientific ideas to support a position on fairy dust. Even if I like the idea of fairy dust, if Behe tries to claim that systems X, Y and Z are irreducibly complex as defense of it - and if, I can show
by his own definitions that those systems aren't - then as a matter of scientific correctness I ought to show how Behe is wrong.
As a matter of fact plenty of anti-creationists have openly voiced their likings for fairy dust. Have you ever read
Finding Darwin's God? Ken Miller does take a lot of time to disembowel creationism, it's true, but in the second half of the book he liberally sprinkles creation with fairy dust of his own devising: he thinks God gets to cheat in every quantum event by hiding behind Heisenberg's uncertainty principle and all that. Now I'm still working through the implications of that (years after I read it, truth be told!) but whether that's a good argument or not, you can see that Ken Miller isn't opposed to fairy dust
per se. He's just a bit annoyed when some people mistake ordinary pollen for the supernatural shiny stuff, and he feels like it's his duty to correct them. Can't blame him.
3. Believing God only deals in fairy dust. This to me is the biggest sticking point with the ID movement, and even sometimes with Ken Miller and other TEs (that's why I still have reservations about Miller's Heisenberg fairy dust). Those guys need to get it into their heads that
just because you don't see fairy dust doesn't mean you don't trust God.
Statements like these get me worked up:
"I think at a fundamental level, in terms of what drives me in this is that I think God's glory is being robbed by these naturalistic approaches to biological evolution, creation, the origin of the world, the origin of biological complexity and diversity. When you are attributing the wonders of nature to these mindless material mechanisms, God's glory is getting robbed. [...] And so there is a cultural war here. Ultimately I want to see God get the credit for what he's done - and he's not getting it."
[William Dembski]
This is my beef with them: Naturalistic approaches to biological evolution rule out fairy dust, yes. Or try to. But even if/when they succeed, they don't rule out God.
I want to see God get the credit for what He's done too. But I don't think this can be done by simply painting fairy dust over nature, especially not where it doesn't fit. For starters, fairy dust doesn't even necessarily imply God. Richard Dawkins could believe in fairy dust. He'd just have to believe in extraterrestrials. The Pastafarians would be comfortable with fairy dust. So would the Muslims.
And more importantly, if you equate fairy dust with the presence of God, then you are equating absence of fairy dust with the absence of God. And the ID advocates have demonstrated, with their reasoned retreats from arguing about macroevolution, that there's a lot of nature that just won't suit the color of fairy dust any more. What do we do with those? Earth doesn't orbit the Sun by miracle, it does so by gravity. Does that mean there is no longer the divine
fiat holding the universe together, that we can no longer see it? Or does that simply mean that God diversified beyond fairy dust? Maybe He's as much in control of physics, chemistry, and even evolution as much as He'd be in control of fairy dust?
To summarise, my problem isn't really that ID is about fairy dust. My problem is that: as someone who makes a living off discovering God's alternatives to fairy dust, I (as with most other scientists) can't follow a movement that doesn't know how to deal with them.