Actually, what I have is a physical bias

John Rennie deconstructs an IDist’s own definition of Intelligent Design. Here’s that definition:

ID is the claim that there exist patterns in nature that are best explained by intelligent agency. ID doesn’t claim to be a default explanation. It is claimed to be a legitimate hypothesis, supported by a large body of evidence, that deserves consideration without being rejected on principle because of a preconceived metaphysical bias.

Sentence by sentence, that definition is untenable. Read Rennie for the big picture, but I just want to focus on that last clause: the “preconceived metaphysical bias.” That’s a common creationist code phrase that you’ll hear a lot in this debate, and it can be translated as “scientists reject supernatural explanations.” That IDists claim to have a “best” explanation or that they actually have evidence in support of their beliefs becomes completely irrelevant when they cap their definition with the idea that you shouldn’t need rational, logical, tested explanations or any kind of empirical, natural evidence—the first part of the definition is a tacit admission of the need to meet the standards of our “metaphysical bias,” science, and that last bit is a rejection of science!

I think they need to cultivate a little more honesty and consistency, and lay out in detail what their metaphysical bias might be. Mine is that the processes of the natural world are sufficient to explain physical reality, and that what we require to understand the natural world are natural explanations. I’d like to see a summary of their biases and a list of the supernatural evidence that IDists want to use to support their contentions.

The Big Bang for Dummies

I’m not a cosmologist and I don’t even pretend to be one on the internet, but as an evolutionist I hear far more about the Big Bang from creationists than I should…and it’s everything from the Big Bang never happened to the Big Bang disproves evolution, and often both opinions are held by the same person, who will often also tell me both that the Cambrian is proof of sudden creation and that the earth is less than 10,000 years old (consistency is not a quality valued by most creationists). It’s therefore rather handy to have a summary of misconceptions about the Big Bang all in one place.

Defenders of Kansas

Forgive me, but I find it hard to take Casey Luskin seriously. He’s a mouthpiece for the Discovery Institute who always reminds me of a voluble squirrel: he chatters away frenetically, but the brain behind his words is tiny and ill-prepared to cope with any substance. I always feel this urge to throw some peanuts at his feet to distract him. Anyway, his latest frenetic missive is a collection of angry chitterings, protesting that ID isn’t about the supernatural at all (it’s just about undermining naturalism…hasn’t he read Philip Johnson yet?), and no, they aren’t trying to sow doubt and confusion by mangling the science standards in Kansas. Meanwhile, John Rennie is more like a sleek, swift Doberman who gives the squirrel a quick shake, a chomp, and the nuisance vanishes with a squeak. For now. Anticipate Luskin’s further shrill whining to continue from within the belly of the beast.

Hey, and if you want to hear more about the distortions of science in the Kansas standards revisions, Jack Krebs has been barnstorming the state, and there’s lots of material to expose the Discovery Institute fraudulent campaign there.

Browne on Darwin and friends

This is an excellent short article by Janet Browne (the Janet Browne who wrote the best biography of Darwin I’ve read, Voyaging(amzn/b&n/abe/pwll) and The Power of Place(amzn/b&n/abe/pwll), both well worth reading) that discusses the reception of the theory of evolution by his contemporaries, and acknowledges the invaluable assistance of Huxley, Hooker, Gray, and Lyell. One important point is that opposition to his ideas was not driven by the crude Biblical literalism that we encounter so much today, but a more general conflict with a more enlightened religion that found no place for a personal god in a world where life was the product of rather callous and impersonal forces, and of course, with a religion that was a force for controlling people’s minds.

Scholars nowadays agree that The Descent of Man offered a far-reaching naturalistic account of human evolution but did not change many minds. The people who already accepted evolution continued to believe. Those who did not continued to disbelieve. Few readers wished to shrink the gap between mankind and animals quite so dramatically, however. If these ideas were accepted, wrote the Edinburgh Review, the constitution of society would be destroyed.

A lot of people seem to want to argue that it’s just fundamentalism that’s a problem—but that’s only one narrow aspect of the problem that’s common in the US. It was not a major issue in 19th century Britain.

(via Thoughts in a Haystack)

Camp Quest

The Strib has an article on Camp Quest of Minnesota, the secular summer camp that is starting up this week. It’s a fairly good story, although it’s unfortunate to see it overwhelmed by the gigantic rah-rah story on crazy Pentacostalism spread over the next two pages of the paper, by the same reporter.

By the way, I’ll be volunteering at Camp Quest on Friday, to show the kids how to deal with creationists.