President Obama’s recent choice to head the National Institutes of Health was Francis Collins who was both head of the human genome project and is an outspoken proponent of the complementarity of religion and science. Here are some of Sam Harris’s objections to his nomination:
Why should Dr. Collins’s beliefs be of concern?
There is an epidemic of scientific ignorance in the United States. This isn’t surprising, as very few scientific truths are self-evident, and many are counterintuitive. It is by no means obvious that empty space has structure or that we share a common ancestor with both the housefly and the banana. It can be difficult to think like a scientist. But few things make thinking like a scientist more difficult than religion.
Dr. Collins has written that science makes belief in God “intensely plausible” — the Big Bang, the fine-tuning of nature’s constants, the emergence of complex life, the effectiveness of mathematics, all suggest the existence of a “loving, logical and consistent” God.
But when challenged with alternative accounts of these phenomena — or with evidence that suggests that God might be unloving, illogical, inconsistent or, indeed, absent — Dr. Collins will say that God stands outside of Nature, and thus science cannot address the question of his existence at all.
Similarly, Dr. Collins insists that our moral intuitions attest to God’s existence, to his perfectly moral character and to his desire to have fellowship with every member of our species. But when our moral intuitions recoil at the casual destruction of innocents by, say, a tidal wave or earthquake, Dr. Collins assures us that our time-bound notions of good and evil can’t be trusted and that God’s will is a mystery.Most scientists who study the human mind are convinced that minds are the products of brains, and brains are the products of evolution. Dr. Collins takes a different approach: he insists that at some moment in the development of our species God inserted crucial components — including an immortal soul, free will, the moral law, spiritual hunger, genuine altruism, etc.
As someone who believes that our understanding of human nature can be derived from neuroscience, psychology, cognitive science and behavioral economics, among others, I am troubled by Dr. Collins’s line of thinking. I also believe it would seriously undercut fields like neuroscience and our growing understanding of the human mind. If we must look to religion to explain our moral sense, what should we make of the deficits of moral reasoning associated with conditions like frontal lobe syndrome and psychopathy? Are these disorders best addressed by theology?
Dr. Collins has written that “science offers no answers to the most pressing questions of human existence” and that “the claims of atheistic materialism must be steadfastly resisted.”
One can only hope that these convictions will not affect his judgment at the institutes of health.