Intelligent Design creationists unable to grapple with the substance. Surprise!

Uncommon Descent linked to my criticisms of the Biology of the Baroque, Intelligent Design creationism’s latest misconception, that biologists believe every detail of every organism is the product of natural selection…but they didn’t bother to quote any of my criticisms. It’s weird. They could have quoted the gist of my complaint:

So evolution should produce only the biological equivalent of sterile gray Soviet architecture, and if you find something that is the equivalent of a Baroque church, then evolution is refuted. This entire argument is built around what Michael Denton calls the fundamental assumption of Darwinism…that all novelties are adaptive. To which biologists around the world can only say, “Fu…wha?” in total confusion. That is not one of our assumptions at all. Novelties are going to arise as a product of chance mutation; if they are not maladaptive (and sometimes even if they are), they can spread through a population by chance-driven processes like drift. And some elaborate fripperies can acquire a selective advantage, like that example of Soviet architecture, the peacock’s tail, which this video actually uses as an example of non-adaptive order.

[Read more…]

Uh-oh — I don’t think the metaphor works

This cartoon does sort of accurately illustrate how Muller’s Ratchet works, but like any metaphor, it drags in a lot of baggage.

Here’s what I don’t like: every step involves intent. In the metaphor, every change has a purpose and brings in a functional element in addition to the random noise and degradation, and the recombination step is portrayed as combining specific, useful parts. Intelligent design creationists will love this cartoon, which is too bad.

I guess my primary objection is that last panel that says “…if you have an image editor that lets you spice together parts of two images, you can make a new version with the best parts of both“. Recombination doesn’t discriminate what parts are best. It’s random.

Gussying up creationism with math doesn’t make it valid

I’m trying to read this article, “Using statistical methods to model the fine-tuning of molecular machines and systems” by Thorvaldsen and Hössjer, and wondering why I even bother, and why the Journal of Theoretical Biology bothered to publish it, because a) it undermines its own premise in the introduction, b) it’s loaded with irrelevant math, c) it contains no observations or experiments, and d) at the end it devolves into the usual circle jerk of references to the usual suspects in the Intelligent Design community. I had to throw up my hands and give up. It’s just mathematicians juggling assumptions and numbers to come to the conclusion they want.

The one interesting aspect is that unlike the Discovery Institute gang, they do give clear explanations of what they mean by “design” and “fine tuning” — it’s just that, once you read them, you feel like telling them that their work is done, further noodling about is pointless. Maybe that’s why the Intelligent Design creationists try harder to fog over the meaning of the words they use?

Anyway, here’s the only interesting stuff in the whole thing.

The term fine-tuning is used to characterize sensitive dependences of functions or properties on the values of certain parameters (cf. Friederich, 2018). While technological devices are fine-tuned products of actual engineers and manufacturers who designed and built them, only sensitivity with respect to the values of certain parameters or initial conditions are considered sufficient in the present paper. We define fine-tuning as an object with two properties: it must a) be unlikely to have occurred by chance, under the relevant probability distribution (i.e. complex), and b) conform to an independent or detached specification (i.e. specific).

To which I would reply that a) unlikely events happen all the time, so mere measures of probability, especially after the fact, are of little consequence, and b) groovy, so does this mean you are going to provide an independent or detached specification for a specific evolutionary event? [Answer: No, they are not.] If your definition requires addressing two parameters, and at the very outset of your project you have to admit that you don’t have the second one and that playing mathematical games cannot provide it, then aren’t we done? That was the second paragraph of the whole article, which makes for a quick read, too.

But no, sorry, they go on.

The notion of design is also widely used within both historic and contemporary science (Thorvaldsen and Øhrstrøm, 2013). The concept will need a description for its use in our setting. A design is a specification or plan for the construction of an object or system, or the result of that specification or plan in the form of a product.

Yes, yes. I’ve been saying this for years. If you want to claim there was a design for an organism, show me the blueprint from which it was built, and I’ll believe you. If you go to Mars and find a set of billion year old program specifications for Project Mouse, laid out by the Martian designers, with a couple of thousand manuals that lay out the details of the biochemistry, physiology, and morphology of Mus musculus, then I’ll have to admit that you’ve got solid evidence that mice are the product of design. You’ve said it right there in your definition, that you have to have a specification or plan the precedes the product.

Except then they immediately waffle. All you need is the product itself, and then you get to infer the specification or plan. That makes no sense. I can find a pebble in my yard which is unique in all of its particulars, where every scrape and mark and fracture sets it apart from otherwise similar pebbles. The probability of that specific pebble having its specific constellation of attributes is minuscule. Are you going to try and tell me that therefore there is somewhere on file in the Great Designer’s filing cabinet a project laid out for Pebble, Minnesota, 21st Century, Myers yard, grey, roughly ovoid? You might believe that’s the case, but I’d like to see it.

Instead, we get a lesson in etymology. I had to laugh, this is so ridiculously irrelevant.

The very term design is from the Medieval Latin word “designare” (denoting “mark out, point out, choose”); from “de” (out) and “signum” (identifying mark, sign). Hence, a public notice that advertises something or gives information.

Great. So where’s the public notice? Somewhere in the main Megabrantis office which is open on Tuesdays, between 1 and 1:15pm, standard Vogsphere time?

The design usually has to satisfy certain goals and constraints. It is also expected to interact with a certain environment, and thus be realized in the physical world. Humans have a powerful intuitive understanding of design that precedes modern science. Our common intuitions invariably begin with recognizing a pattern as a mark of design. The problem has been that our intuitions about design have been unrefined and pre-theoretical. For this reason, it is relevant to ask ourselves whether it is possible to turn the tables on this disparity and place those rough and pre-theoretical intuitions on a firm scientific foundation.

Just once, please consider that our intuitions can be wrong, rather than struggling to find some mathematical justification for them.

Unfortunately, the paper is primarily about fine tuning, allowing them to ignore this problem, and they’re going to move on.

Fine-tuning and design are related entities. Fine-tuning is a bottom-up method, while design is more like a top-down approach. Hence, we focus on the topic of fine-tuning in the present paper and address the following questions: Is it possible to recognize fine-tuning in biological systems at the levels of functional proteins, protein groups and cellular networks? Can fine-tuning in molecular biology be formulated using state of the art statistical methods, or are the arguments just “in the eyes of the beholder”?

Yes. We are quite confident that biological organisms have been fine tuned by natural selection. Is that what you mean?

There’s no point in worrying about it, though, because after I read the following sentence I threw my hard copy of the paper in the trash.

The chances that the universe should be life permitting are so infinitesimal as to be incomprehensible and incalculable.

But…but…if they’re incalculable, then how did you determine that they are infinitesimal? Jesus. Creationist mathematicians.

When will the criticisms of evolutionary psychology sink in?

I’ve been complaining for years, as have others. The defenders of evolutionary psychology just carry on, doing more and more garbage science built on ignorance of evolutionary biology, publishing the same ol’ crap to pollute the scientific literature. It’s embarrassing.

Now Subrena Smith tries valiantly to penetrate their crania. It’s a familiar explanation. She sees it as a matching problem between their claims about the structure of the brain and behavioral history.

The architecture of the modern mind might resemble that of early humans without this architecture having being selected for and genetically transmitted through the generations. Evolutionary psychological claims, therefore, fail unless practitioners can show that mental structures underpinning present-day behaviors are structures that evolved in prehistory for the performance of adaptive tasks that it is still their function to perform. This is the matching problem.

In a little more detail…

Ancestral and present-day psychological structures have to match in the way that is needed for evolutionary psychological inferences to succeed. For this, three conditions must be met. First, determine that the function of some contemporary mechanism is the one that an ancestral mechanism was selected for performing. Next, determine that the contemporary mechanism has the same function as the ancestral one because of its being descended from the ancestral mechanism. Finally, determine which ancestral mechanisms are related to which contemporary ones in this way.

It’s not sufficient to assume that the required identities are obvious. They need to be demonstrated. Solving the matching problem requires knowing about the psychological architecture of our prehistoric ancestors. But it is difficult to see how this knowledge can possibly be acquired. We do not, and very probably cannot, know much about the prehistoric human mind. Some evolutionary psychologists dispute this. They argue that although we do not have access to these individuals’ minds, we can “read off” ancestral mechanisms from the adaptive challenges that they faced. For example, because predator-evasion was an adaptive challenge, natural selection must have installed a predator-evasion mechanism. This inferential strategy works only if all mental structures are adaptations, if adaptationist explanations are difficult to come by, and if adaptations are easily characterized. There is no reason to assume that all mental structures are adaptations, just as there is no reason to assume that all traits are adaptations. We also know that adaptationist hypotheses are easy to come by. And finally, there is the problem of how to characterize traits. Any adaptive problem characterized in a coarse-grained way (for example, “predator evasion”) can equally be characterized as an aggregate of finer-grained problems. And these can, in turn, be characterized as an aggregate for even finer-grained problems. This introduces indeterminacy and arbitrariness into how adaptive challenges are to be characterized, and therefore, what mental structures are hypothesized to be responses to those challenges. This difficulty raises an additional obstacle for resolving the matching problem. If there is no fact of the matter about how psychological mechanisms are to be individuated, then there is no fact of the matter about how they are to be matched.

One problem is that evolutionary psychologists all seem to think that their assumptions are obvious — and if you don’t agree, why, you must truly hate Charles Darwin and be little better than a creationist. Man, it’s weird when the intelligent design creationists are all calling you a dogmatic Darwinist, and the evolutionary psychologists are accusing you of being an intelligent design creationist. They’re both wrong.

Phillip Johnson is dead

The last time I talked about Phillip Johnson it was to say I am honestly happy that Phillip Johnson is still alive — I wanted him to witness the ignominious decline of his baby, Intelligent Design creationism, and live to suffer with it’s irrelevancy and routine rejection and abysmal failure to challenge science at all. I said then:

I make no bones about the fact that I consider Johnson to be an intellectual criminal.

The reason is simple: Jason Rosenhouse is right. Intelligent Design is dead. I want Johnson to suffer the pain and frustration of knowing that he has wasted his life, and that he’ll be remembered as a failure.

His book was a cobbled together hodge-podge of specious reasoning, using legal logic to raise unwarranted doubts over concepts he couldn’t understand. He was no scientist; neither are his followers. He was a pettifogging lawyer coming off a divorce and a midlife crisis who tried to find redemption by lying for Jesus. It didn’t work.

I guess, then, I should now be sad that Johnson has joined his movement. Phillip Johnson is dead, but I’m not. I don’t care. He died as Intelligent Design did, barely remarked, recognized mainly by his cult sympathizers and the people who fought against his nonsense. We’ll just remember, as Larry Moran said, that Johnson was the very best of the Intelligent Design creationists.

Shades of Paul Nelson!

Wow, this is so familiar. Jeff Shallit, who studies information theory, asked a simple question of those intelligent design creationists who love to pretend information theory is on their side.

Five years ago, the illustrious Baylor professor Robert Marks II made the following claim: “we all agree that a picture of Mount Rushmore with the busts of four US Presidents contains more information than a picture of Mount Fuji”.

I didn’t agree, so I asked the illustrious Marks for a calculation or other rationale supporting this claim.

After three months, no reply. So I asked again.

Can you guess what their answer was, can you, huh? No prizes if you guess correctly though, because this is way too easy.

I’ve been saying this for decades!

As Matthew Herron points out,

The intelligent design blogs I read, when they’re not busy vilifying “Darwinists”, spend much of their time extolling the super-duper complexity of life, but here’s the thing: no one is arguing that life isn’t complex. To my knowledge, no biologist has ever argued that, and if they have, they’re wrong. As Strassmann and Queller point out, Darwin and Paley both proposed explanations for complexity, and one of those explanations turned out to be right. As much as its advocates want it to be, complexity is not evidence for intelligent design.

When Intelligent Design creationists play at being scientists (Hi, Stephen Meyer, you boring fraud you), this is all they do, parrot articles that explain the bewildering complexity of the cell, as if that means it must have been designed. That’s all Behe does, is natter on about how complicated biology is, and then make an unfounded leap from “it’s too complex for me to understand” to “therefore, the god who designed it must be really smart”, not addressing the issue at hand…was it designed at all?

Then all of their fans chime in at any criticism of the ID argument with repetitions of the “It’s really complex” claim, which is totally fucking irrelevant. It seems to impress the rubes, though.

Mathematics and mind are supernatural, therefore God exists?

Therefore, Cthulhu exists

If you ever want to publish some poorly written drivel in a popular “news” magazine, there’s an easy recipe: make sure it’s pious drivel. It’s like these rags have a mandatory quota of religious crap they have to spread around, and quality is no criterion. So Newsweek published an article titled, Does god exist? Some scientists think they have proof. Guess what? They don’t have proof, and it’s not written by a scientist. The author is an economist, or more precisely, working at the intersection of economics, environmentalism and theology. It shows. He has a couple of bad arguments that don’t justify what he claims.

His first argument is basically that math is magic. It’s not matter, and it’s not energy, therefore it’s something independent of physical reality.

In other words, as I argue in my book, it takes the existence of some kind of a god to make the mathematical underpinnings of the universe comprehensible.

Did I mention that he’s peddling a book? Of course he is.

I’m not a mathematician or a philosopher, I’m just a pragmatic biologist, so I find the whole point of this line of reasoning to sail right over my head. It seems more than a little self-referential — god created logic; I’m making a logical argument; therefore god exists — and they want to argue not that god is mathematics, but that god is something outside of mathematics who created math, so it’s not clear how demonstrating that the universe operates on a consistent set of logical principles argues for something outside that universe. That math works does not imply that a god, especially the specific deity of myth and folklore, Jesus, also works.

But it’s typical of this guy’s approach. If he can’t see it or touch it, it must be a mystery, and must be supernatural, therefore god. He has another example, besides the math he doesn’t understand: consciousness.

How can physical atoms and molecules, for example, create something that exists in a separate domain that has no physical existence: human consciousness?

It is a mystery that lies beyond science.

That consciousness exists in a separate “domain” is nothing but an assertion.

The workings of human consciousness are similarly miraculous. Like the laws of mathematics, consciousness has no physical presence in the world; the images and thoughts in our consciousness have no measurable dimensions.

The complex, patterned flow of electrons inside the computer he typed that on also lacks “measurable dimensions”, therefore Microsoft Word is supernatural. Probably satanic, even.

…I would argue that the supernatural character of the workings of human consciousness adds grounds for raising the probability of the existence of a supernatural god.

Except…the workings of human consciousness are not supernatural. You can swallow a pill that affects the level of neurotransmitters in your brain, and change your mood. You can have a stroke that knocks out regions of the brain and get changes in personality and behavior. You can lie in an MRI and think about math problems or poetry and see changes in the pattern of oxygen consumption in your brain. It’s complicated and we’re far from understanding everything about consciousness, but it is clear that it is profoundly physical, a product of shifting patterns of ionic flux and material patterns of connectivity and chemistry.

Dualism just doesn’t work.

This being a pseudoscientific essay on god, he’s also got to throw in his two cents about evolution. He doesn’t understand it.

As I say in my book, I should emphasize that I am not questioning the reality of natural biological evolution. What is interesting to me, however, are the fierce arguments that have taken place between professional evolutionary biologists. A number of developments in evolutionary theory have challenged traditional Darwinist—and later neo-Darwinist—views that emphasize random genetic mutations and gradual evolutionary selection by the process of survival of the fittest.

Oh? Really? What are these arguments? Of course random genetic mutations are part of the story. Of course selection occurs. There are arguments about the relative contributions of different processes in evolution, but no real challenges to the big picture. Where does he get this idea that there are major shake-ups going on that make the supernatural a plausible alternative theory?

Would you believe…Stephen Jay Gould?

From the 1970s onwards, the Harvard evolutionary biologist Stephen Jay Gould created controversy by positing a different view, “punctuated equilibrium,” to the slow and gradual evolution of species as theorized by Darwin.

No. Punctuated equilibrium is not a different view (although Gould himself contributed to the confusion by inflating the significance of an argument about the tempo of evolution). There is nothing in PE to defy our understanding of how evolution works. What this is is simply more of the standard creationist lack of comprehension of both evolutionary theory and punctuated equilibrium.

I recommend this overview by Douglas Theobald on the misconceptions about PE.

Much confusion has surrounded the concept of Punctuated Equilibrium (PE) as proposed by Niles Eldredge and Stephen Jay Gould in 1972. This essay addresses a few of the erroneous views held by many creationists and even some evolutionary biologists concerning PE. In this article I make the following main points:

  1. There are two common uses of “gradualism,” one of which is more traditional, the other of which is equivalent to Eldredge and Gould’s “phyletic gradualism.”
  2. Darwin was not a “phyletic gradualist,” contrary to the claims of Eldredge and Gould.
  3. PE is not anti-Darwinian; in fact, the scientific basis and conclusions of PE originated with Charles Darwin.
  4. PE does not require any unique explanatory mechanism (e.g. macromutation or saltation).
  5. Eldredge and Gould’s PE is founded on positive evidence, and does not “explain away” negative evidence (e.g. a purported lack of transitional fossils).

Aside from mangling ideas by Gould, who else is claiming that natural mechanisms are inadequate to explain evolution? It’s James Shapiro.

In 2011, the University of Chicago evolutionary biologist James Shapiro argued that, remarkably enough, many micro-evolutionary processes worked as though guided by a purposeful “sentience” of the evolving plant and animal organisms themselves. “The capacity of living organisms to alter their own heredity is undeniable,” he wrote. “Our current ideas about evolution have to incorporate this basic fact of life.”

Shapiro is a crank. The only people who promote his theories all seem to be intelligent design creationists. The Newsweek article seems to believe he’s supporting the god-hypothesis.

For my part, the most recent developments in evolutionary biology have increased the probability of a god.

You know, I’m a little bit familiar with current developments in evolutionary biology, and none of them involve magic or the supernatural. Once again, he’s just making an assertion without evidence, in contradiction to the actual state of affairs, and somehow leaping to the conclusion that evolution is evidence for a god.

Oh, hey, did you know that the existence of science is evidence for gods, too?

The development of the scientific method in the 17th century in Europe and its modern further advances have had at least as great a set of world-transforming consequences. There have been many historical theories, but none capable, I would argue, of explaining as fundamentally transformational a set of events as the rise of the modern world. It was a revolution in human thought, operating outside any explanations grounded in scientific materialism, that drove the process.

That all these astonishing things happened within the conscious workings of human minds, functioning outside physical reality, offers further rational evidence, in my view, for the conclusion that human beings may well be made “in the image of [a] God.”

Again with the claim that human minds function outside physical reality. If that were true, maybe he could make a case, but he hasn’t demonstrated what he claims.

Furthermore, from this broad, diffuse, non-specific set of sloppy arguments for a god who is some generic force behind mathematics and consciousness and evolution, what do you think: will he promote a pantheistic vision of a deity? Maybe he’ll plunk down on the side of one of the Hindu gods. Or maybe it’ll be Anansi or Huitzilopochtli.

Nah, you know it was coming. He thinks this nebulous nonsense is evidence for the god of the Christian holy book. So predictable…

That the Christian essence, as arose out of Judaism, showed such great staying power amidst the extraordinary political, economic, intellectual and other radical changes of the modern age is another reason I offer for thinking that the existence of a god is very probable.

But he even mentions Judaism — which is significantly older than Christianity, and still extant. If endurance is the metric, shouldn’t it win? Hinduism and Zoroastrianism are even older.

I’d also have to argue with the idea that the Christian essence, whatever that is, has been stable. Ever heard of the Reformation? The Thirty Years War? And which Christianity is he talking about: there are thousands of denominations, and all of them would look really weird in contrast to Christianity in the first century, or the tenth century.

Also, I have to point out that the fact that people believe in something is not actually evidence that what they believe is true. People have believed in ghosts for millennia, that does not mean that ghosts exist.

Michael Egnor is business as usual for creationism

ignorant

The other day, I wrote about how New Atheists are the same as the Old Atheists, and in particular, how all kinds of atheists are responding to the failure of all religion to answer basic questions about our existence. I could argue that religion is a font of bad ethics, bad philosophy, bad charity, etc., but because I’m a science guy I wrote about how badly it addresses questions of our origin and nature, and how the major premises of all religions are false.

This has roused the indignant jellyfish of the Discovery Institute, Michael Egnor, who has declared that atheism is a catastrophe for science. The most remarkable thing about his complaint is that I asked a number of questions about key premises of faith, like about the existence of a deity, an afterlife, and why we should believe your particular dogma over another, and he doesn’t answer any of them. He doesn’t even try. This isn’t even an argument.

I ask, “Why should I believe one religion over another?”

He harumphs back, Because Christianity is obviously true.

I could ask, “How do you know?”

Because it just is.

This is not a productive direction the discussion could take, but it’s what I expect from a Discovery Institute flunky. The details are not much different from my broad outline. So I bring up this basic question in my post:

Why should I believe in any god? We don’t need an intelligent authority to explain the universe…

His answer:

Of course we need an intelligent authority to explain the universe. The universe is shot through with intelligibility. Nature is governed by astonishingly complex and elegant physical laws, and the laws themselves are written in the language of abstract mathematics. In fact, theoretical physicists must often explore utterly new mathematical theories in order to explain the behavior of inanimate matter.

That’s not an answer. Nothing in that addresses the issue, and when he continues on to babble about the religious beliefs of scientists, claiming that many of them have believed in gods, he is mistaking personal quirks that are irrelevant to question for the facts that support his contention. I could argue that many scientists have been good musicians, but it would not imply that therefore my theory that the universe began with a note on a violin is true; an even more universal truth, that all scientists have possessed nostrils, is not support for my theory that the Big Bang was actually the Big Sneeze. And doesn’t Sandwalk’s list of atheist scientists immediately refute the idea that religiosity is a precondition for good science?

Egnor is simply making a fallacious assertion, and is begging the question. I will reply with a quote from Percy Shelley, published in 1814, which the Intelligent Design creationists will ignore, as they’ve been doing for two centuries.

Design must be proved before a designer can be inferred. The matter in controversy is the existence of design in the Universe, and it is not permitted to assume the contested premises and thence infer the matter in dispute. Insidiously to employ the words contrivance, design, and adaptation before these circumstances are made apparent in the Universe, thence justly inferring a contriver, is a popular sophism against which it behoves us to be watchful.