{"id":5623,"date":"2009-06-05T06:49:35","date_gmt":"2009-06-05T11:49:35","guid":{"rendered":"http:\/\/www.patheos.com\/community\/jesuscreed\/2009\/06\/05\/friday-is-for-friends-logan-paul-gage-2\/"},"modified":"2009-06-05T06:49:35","modified_gmt":"2009-06-05T11:49:35","slug":"friday-is-for-friends-logan-paul-gage-2","status":"publish","type":"post","link":"https:\/\/www.patheos.com\/blogs\/jesuscreed\/2009\/06\/05\/friday-is-for-friends-logan-paul-gage-2\/","title":{"rendered":"Friday is for Friends: Logan Paul Gage"},"content":{"rendered":"<!DOCTYPE html PUBLIC \"-\/\/W3C\/\/DTD HTML 4.0 Transitional\/\/EN\" \"http:\/\/www.w3.org\/TR\/REC-html40\/loose.dtd\">\n<html><head><meta http-equiv=\"content-type\" content=\"text\/html; charset=utf-8\"><meta http-equiv=\"content-type\" content=\"text\/html; charset=utf-8\"><\/head><body><p><i>This is a two-part series by Logan Paul Gage, of the Discovery Institute, about Intelligent Design. We posted part one last week \u2014 this is part two, and today\u2019s post covers two themes: God and beauty.<\/i><\/p>\n<p><b><i>Intelligent design and the deity<\/i><\/b><\/p>\n<p><span class=\"mt-enclosure mt-enclosure-image\"><img loading=\"lazy\" decoding=\"async\" alt=\"DiscInst.jpg\" src=\"https:\/\/blog.beliefnet.com\/jesuscreed\/imgs\/DiscInst.jpg\" class=\"mt-image-left\" style=\"margin: 0pt 20px 20px 0pt;float: left\" width=\"345\" height=\"229\"><\/span>In the predominant<br>\nnarrative, Charles Darwin was a humble scientist who proposed a<br>\nstrictly scientific theory.\u00a0 Upon publication of The Origin of Species<br>\nin 1859, religious folks like Bishop Wilberforce voiced theological<br>\nobjections to it; and thus began the most salient episode in the \u2018war<br>\nbetween science and religion.\u2019\u00a0 Many Christians adopt a similar<br>\nnarrative, but suggest this was all a misunderstanding; Darwin\u2019s theory<br>\nsimply has nothing to do with religious or philosophical questions.<\/p>\n<p>If<br>\nI may be so bold, I\u2019d like to suggest that both narratives are wrong.\u00a0<br>\n(For a good, short critique of the \u201cconflict thesis\u201d of science and<br>\nreligion, see God\u2019s Undertaker by Oxford\u2019s John Lennox.)\u00a0 If one reads<br>\nThe Origin, the fact that Darwin is presupposing certain views of God<br>\nand creation fashionable in Victorian England is striking.\u00a0 This theory<br>\ninvolved more than strictly scientific questions from the beginning.<\/p>\n<p><!--more--><br>\n<!-- Begin TwitThis (http:\/\/twitthis.com\/) --><\/p>\n<p>&lt;!\u2013<br>\ndocument.write('<a href=\";\" class=\" decorated-link\" target=\"_blank\"><img decoding=\"async\" src=\"https:\/\/s3.chuug.com\/chuug.twitthis.resources\/twitthis_grey_72x22.gif\" alt=\"TwitThis\" style=\"border:none\"><\/a>\u2018);<br>\n\/\/\u2013&gt;<\/p>\n<p><!-- \/End --><br>\nOne<br>\nsuch theological conception common in this debate (touched upon by RJS<br>\nin a recent post) involves whether God is a \u201ctinkerer.\u201d\u00a0 Kenneth<br>\nMiller, Catholic Darwinist of Brown University, sums up this view<br>\nwell.\u00a0 He thinks that neo-Darwinism\u2019s view of God is better than ID\u2019s:<\/p>\n<p>\u201cThe<br>\nGod of the intelligent design movement is way too small\u2026.\u00a0 In their<br>\nview, he designed everything in the world and yet he repeatedly<br>\nintervenes and violates the laws of his own creation.\u00a0 Their God is<br>\nlike a kid who is not a very good mechanic and has to keep lifting the<br>\nhood and tinkering with the engine.\u201d<\/p>\n<p>As C.S. Lewis was fond of<br>\npointing out, divine action does not require the breaking of laws of<br>\nnature.\u00a0 So let\u2019s set that aside and make two other observations.<\/p>\n<p>First,<br>\nif ID is only the proposition that an intelligent cause explains some<br>\nfeatures of nature better than mere material causes, then the ID<br>\nadvocate is not necessarily committed to intervention in the process of<br>\ncreation.\u00a0 God could (intelligently) set up nature to unfold a certain<br>\nway.\u00a0 He need not intervene in \u201cgaps.\u201d\u00a0 All ID requires is that<br>\nintelligent design was involved and that the effects of this design are<br>\nempirically discernable.<\/p>\n<p>Michael Behe, for example, thinks there<br>\nwere probably not any interventions by God in creation.\u00a0 Other ID<br>\ntheorists think otherwise.\u00a0\u00a0 \u00a0<\/p>\n<p>Second, and more to our point, as<br>\npost-modern philosophers of science often point out, even the questions<br>\nwe ask are from a certain frame of reference.\u00a0 Miller seems to ask,<br>\n\u2018Why would God create a world which he has to tinker with?\u2019\u00a0 But<br>\nwouldn\u2019t it be equally valid to ask, \u2018Why would God design a process in<br>\nwhich he isn\u2019t going to be involved?\u2019<\/p>\n<p>Is \u201ctinkering\u201d really the<br>\nonly way to look at it?\u00a0 Tinkering is a rather loaded term.\u00a0 Did Monet<br>\n\u201ctinker\u201d or did he add detail, richness, and complexity?\u00a0 Would Monet<br>\nhave been a better artist if instead of tinkering with paintings he<br>\ncreated a machine which relied upon a random number generator to<br>\nmanufacture them without his involvement?\u00a0 It might have saved him some<br>\nwork, but it wouldn\u2019t have let him be an artist.\u00a0 (And one supposes God<br>\nisn\u2019t too concerned with saving work.) \u00a0<\/p>\n<p>St. Thomas often relied<br>\nupon the principle that effects cannot be greater than their causes.\u00a0<br>\nIn this regard, wouldn\u2019t it be odd if the creator of artists should not<br>\nalso be an artist?<br><i><b><br>The origin of beauty<\/b><\/i><\/p>\n<p>This is the third in a series of three posts, Intelligent Design and the Artist\u2019s Soul.<\/p>\n<p>Benjamin<br>\nWiker and Jonathan Witt\u2019s masterful book A Meaningful World:\u00a0 How the<br>\nArts and Sciences Reveal the Genius of Nature gives the following<br>\nillustration of how modern scientific reductionists treat nature and<br>\nthe arts:<\/p>\n<blockquote><p>Imagine hearing the following<br>\naccount of one of Wolfgang Amadeus Mozart\u2019s symphonies:\u00a0 \u2018We have been<br>\nable to prove that this particular symphony is actually reducible to a<br>\nseries of notes that happen to be played both at the same time in<br>\nchords and one after another, creating a string of disturbances in the<br>\nair caused by different frequencies.\u00a0 We realize, of course, that these<br>\ndisturbances cause further disturbances in the audience, due in part to<br>\nthe presence of Earth\u2019s particular atmosphere and in part to the effect<br>\nsuch disturbances have on the apparatus of the ear as transmitted by<br>\nneurons to the brain\u2013so disturbing, in fact, that some break into<br>\nvoluntary tears, remarking that they seemed to be hearing the very<br>\nharmonies of heaven.\u00a0 Happily, we now know that there is nothing more<br>\nto Mozart\u2019s work in particular and to music in general than mere notes,<br>\nthemselves reducible to waves disturbing air.\u2019<\/p><\/blockquote>\n<p>When<br>\nChristian intellectuals hear such things, their general response is to<br>\nthink that they can have their Darwinian cake and merely scrape off the<br>\nreductionist icing.\u00a0 But Darwinism, if I may continue the strained<br>\nmetaphor, is, it turns out, a layered cake with icing all throughout.<\/p>\n<p>Continue Wiker and Witt:<\/p>\n<p>\u201cSuch<br>\nreductionism displays the kind of bluntness of soul we found in Sigmund<br>\nFreud, which could reduce the glory of Hamlet to the irrational<br>\ngurglings of sexual desire.\u00a0 It is the precise bluntness of soul that<br>\nled Charles Darwin to reduce the origin of music to mating calls and,<br>\nhence, to the sexual desire that drives sexual selection.\u201d<\/p>\n<p>The<br>\nauthors refer here, of course, to Darwin\u2019s reductionist account of<br>\nmusic in The Descent of Man and Selection in Relation to Sex.\u00a0 Many<br>\nChristians think science determines the \u2018how\u2019 and religion determines<br>\nthe \u2018why.\u2019\u00a0 But we see here that in the strange case of Darwinism, this<br>\nsimply won\u2019t do.\u00a0 Natural selection swallows up other causal chains.\u00a0<br>\nThe \u2018why\u2019 of natural phenomena reduces to \u2018because it enhanced<br>\nreproductive success.\u2019\u00a0 And beauty\u2013to the artist\u2019s great horror\u2013is no<br>\nexception.<\/p>\n<p>As University of Chicago biologist Jerry Coyne<br>\nwrites, \u201cany injection of teleology into evolutionary biology violates<br>\nprecisely the great advance of Darwin\u2019s theory: to explain the<br>\nappearance of design by a purely materialistic process\u2013no deity<br>\nrequired.\u201d<\/p>\n<p>In chapter six of The Origin, Darwin further destroys<br>\nthe beauty of beauty, demoting it to an illusion which, once again,<br>\nenhances reproductive fitness.\u00a0 Darwin there writes that if his theory<br>\nis truth, nothing in nature was created for the beauty of man.\u00a0 Nor is<br>\nbeauty of any real substance, but completely arbitrary.<\/p>\n<p>The<br>\nDarwinian, at least in his philosophical commitments, is tone deaf.\u00a0 As<br>\nA.N. Wilson (the great biographer of C.S. Lewis) recently wrote of<br>\nphilosophical materialists in explanation of his re-conversion to<br>\nChristianity, \u201cthey seem to me like people who have no ear for music,<br>\nor who have never been in love.\u00a0 It is not that (as they believe) they<br>\nhave rumbled the tremendous fraud of religion\u2013prophets do that in<br>\nevery generation.\u00a0 Rather, these unbelievers are simply missing out on<br>\nsomething that is not difficult to grasp.\u00a0 Perhaps it is too obvious to<br>\nunderstand; obvious, as lovers feel it was obvious that they should<br>\nhave come together, or obvious as the final resolution of a fugue.\u201d<\/p>\n<p>Nature\u2019s<br>\ndesign is just like this.\u00a0 Too obvious to grasp.\u00a0 (As Lewis said, fish<br>\ndon\u2019t feel wet.)\u00a0 But this is why we need the artist.\u00a0 For the artist<br>\nsenses the transcendent and eternal in the mundane and temporal.\u00a0 She<br>\nmakes plain what should be plain; stirs in us what is simmering<br>\nunconsciously.\u00a0 Conveys the immaterial through the material.<\/p>\n<p>So<br>\nwhy have so many of the best artists of our generation, even rather<br>\nsecular ones\u2013the Kurt Vonnegut, Jr.s, the Tom Wolfes, etc.\u2013been<br>\nunable to shake their skepticism of Darwinian fairytales?\u00a0 Because<br>\nDarwin\u2019s view strikes at the heart of the artist\u2019s soul, reducing all<br>\npurposes, all agency actually, to survival.\u00a0 The Darwinian world is no<br>\nlonger a shadowland, for it is without Sun.\u00a0 To the artist, however,<br>\nsuch reductionism will ever echo falsely in the quiet hour, when<br>\nanother world whispers.<\/p>\n<\/body><\/html>\n","protected":false},"excerpt":{"rendered":"<p>This is a two-part series by Logan Paul Gage, of the Discovery Institute, about Intelligent Design. We posted part one last week \u2014 this is part two, and today\u2019s post covers two themes: God and beauty. Intelligent design and the deity In the predominant narrative, Charles Darwin was a humble scientist who proposed a strictly [&hellip;]<\/p>\n","protected":false},"author":197,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[480],"tags":[],"class_list":["post-5623","post","type-post","status-publish","format-standard","hentry","category-science-and-faith"],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v21.1 - https:\/\/yoast.com\/wordpress\/plugins\/seo\/ -->\n<title>Friday is for Friends: Logan Paul Gage<\/title>\n<meta name=\"description\" content=\"This is a two-part series by Logan Paul Gage, of the Discovery Institute, about Intelligent Design. 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