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Science/Tech See other Science/Tech Articles Title: Stephen C. Meyer, Douglas Axe, Chuck Darwin, and Me Three Evolutionary Siege Howitzers and a Popgun This is a much-updated version of a previous column on evolution, is atrociously long, criminally even, by internet standards but I post it anyway because I get occasional requests. Few will read it, which is understandable. Apologies. The Devil made me do it. I will get transcendently stupid email saying that I am a snake-handling primitive Christian in North Carolina with three teeth. Actually, I do believe that all humans descend from one man and woman (Deucalion and Pyrrha). The Bugs in Darwin “A scientist is part of what the Polish philosopher of science Ludwik Fleck called a “thought collective”: a group of people exchanging ideas in a mutually comprehensible idiom. The group, suggested Fleck, inevitably develops a mind of its own, as the individuals in it converge on a way of communicating, thinking and feeling. This makes scientific inquiry prone to the eternal rules of human social life: deference to the charismatic, herding towards majority opinion, punishment for deviance, and intense discomfort with admitting to error. Of course, such tendencies are precisely what the scientific method was invented to correct for, and over the long run, it does a good job of it. In the long run, however, we’re all dead, quite possibly sooner than we would be if we hadn’t been following a diet based on poor advice.” How This Essay Came About I was in high school when I began to think about evolution. I was then just discovering the sciences systematically, and took them as what they offered themselves to be, a realm of reason and dispassionate regard for truth. There was a hard-edged clarity to them that I liked. You got real answers. Since evolution depended on such sciences as chemistry, I regarded it as also being a science. The question of the origin of life interested me. The evolutionary explanations that I encountered in textbooks of biology seemed weak, however. They ran to, “In primeval seas, evaporation concentrated dissolved compounds in a pore in a rock, a membrane formed, and life began its immense journey.” Still, I saw no reason to doubt this. If it hadn’t been true, scientists would not have said that it was. Remember, I was fifteen. In those days I read Scientific American and New Scientist, the latter then still being thoughtfully written in good English. I noticed that not infrequently they offered differing speculations as to the origin of life. The belief in the instrumentality of chemical accident was constant, but the nature of the primeval soup changed to fit varying attempts at explanation. For a while, life was thought to have come about on clay in shallow water in seas of a particular composition, later in tidal pools with another chemical solution, then in the open ocean in another solution. This continues. Recently, geothermal vents have been offered as the home of the first life. Today (Feb 24, 2005) on the BBC website, I learn that life evolved below the oceanic floor. (“There is evidence that life evolved in the deep sediments,” co-author John Parkes, of Cardiff University, UK, told the BBC News website.”) The frequent shifting of ground bothered me. If we knew how life began, why did we have so many prospective mechanisms, none of which worked? Evolution began to look like a theory in search of a soup. Fifty-five years later in 2015, it still does. What Distinguishes Evolution from Other Sciences Early on, I noticed three things about evolution that differentiated it from other sciences (or, I could almost say, from science). First, plausibility was accepted as being equivalent to evidence. And of course the less you know, the greater the number of things that are plausible, because there are fewer facts to get in the way. Again and again evolutionists assumed that suggesting how something might have happened was equivalent to establishing how it had happened. Asking them for evidence usually aroused annoyance and sometimes, if persisted in, hostility. As an example, consider the view that life arose by chemical misadventure. By this they mean, I think, that they cannot imagine how else it might have come about. (Neither can I. Does one accept a poor explanation because unable to think of a good one?) This accidental-life theory, being somewhat plausible, is therefore accepted without the usual standards of science, such as reproducibility or rigorous demonstration of mathematical feasibility. Putting it otherwise, evolutionists are too attached to their ideas to be able to question them. Or to notice that others do question, and with reason. They defend furiously the evolution of life in earth’s seas as the most certain of certainties. Yet in the November, 2005 Scientific American, an article argues that life may have begun elsewhere, perhaps on Mars, and arrived here on meteorites. May have, perhaps, might. Somewhere, somewhere else, anywhere. Onward into the fog. Consequently, discussion often relies on vague and murky assertion, or ignores obvious questions. Starlings are said to have evolved to be the color of dirt so that hawks can’t see them to eat them. This is plausible and, I suspect, true. But guacamayos and cockatoos are gaudy enough to be seen from low-earth orbit. Is there a contradiction here? No, say evolutionists. Guacamayos are gaudy so they can find each other to mate. Always there is the pat explanation. But starlings seem to mate with great success, though invisible. If you have heard a guacamayo shriek, you can hardly doubt that another one could easily find it. Enthusiasts of evolution then told me that guacamayos were at the top of their food chain, and didn’t have predators. Or else that the predators were colorblind. On and on it goes. On any coral reef, a scuba diver can see, or rather not see, phenomenally good camouflage in creatures such as octopuses, said to prevent their being eaten. It does. But many fish are garishly colored. What is the advantage? Second, evolution seemed more a metaphysics or ideology than a science. The sciences, as I knew them, gave clear answers. Evolution involved intense faith in fuzzy principles. You demonstrated chemistry, but believed evolution. If you have ever debated a Marxist, or a serious liberal or conservative, or a feminist or Christian, you will have noticed that, although they can be exceedingly bright and well informed, they display a maddening evasiveness. You never get a straight answer if it is one they do not want to give. Crucial premises are not firmly established. Fundamental assertions do not tie to observable reality. Invariably the Marxist (or evolutionist) assumes that a detailed knowledge of economic conditions in the reign of Nicholas II substitutes for being able to answer simple questions, such as why Marxism has never worked. This is the Fallacy of Irrelevant Knowledge. And of course almost anything can be made believable by considering only favorable evidence and interpreting hard. Third, evolutionists are obsessed by Christianity and Creationism, with which they imagine themselves to be in mortal combat. This is peculiar to them. Note that other sciences, such as astronomy and geology, even archaeology, are equally threatened by the notion that the world was created in 4004 BC. Astronomers pay not the slightest attention to Creationist ideas. Nobody does—except evolutionists. We are dealing with competing religions—overarching explanations of origin and destiny. Thus the fury of their response to skepticism. I found it pointless to tell them that I wasn’t a Creationist. They refused to believe it. If they had, they would have had to answer questions that they would rather avoid. Like any zealots, they cannot recognize their own zealotry. Thus their constant classification of skeptics as enemies (a word they often use)—of truth, of science, of Darwin, of progress. Post Comment Private Reply Ignore Thread
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