Morny wrote:Kurieuo wrote:I'm kind of thinking that ...
An excellent post covering the issues, and worthy of a re-read.
Thanks Morny, I tried my best to be fair in my critique, of both sides.
Morny wrote:
Clarifying just a couple points relating to my post ...
Kurieuo wrote:There needs to be an objective, unambiguous method for identifying which similarities truly are homologies rather than analogies.
Yes! Alas, such an "unambiguous method" does not exist in science.
Kurieuo wrote:But, I'm saying it's ultimately a pointless exercise because a whole lot more is needed to prove they are indeed transitional than similarity.
Again, yes. But unfortunately science (via the scientific method) cannot "prove" anything. Anyone waiting for science to prove evolution is going to be disappointed (or here, maybe I should say "happy").
Ahh, your own honesty is refreshing.
Morny wrote:So what good is science?! By accumulating multiple independent lines of supporting evidence, science can only give us increasing levels of confidence in a theory.
I don't really see this as a problem with science, but rather a philosophical matter of epistemic justification.
There is no field of rational enquiry that can provide 100% certainty -- whether you're talking physical sciences, philosophy, theology or maybe something else.
However, that doesn't mean we can't be certain about knowledge or matters of truth. It just means if we're wrong, then our knowledge of the matter was wrong. Is there such a thing as "correct knowledge" and "incorrect knowledge"? It is a philosophical question. Not everything thinks so, but I'm inclined to think so.
While you don't believe God exists, from my way of looking at things it seems to me only an entity like God, from which all has come and been structured to work according to predictable laws, could really know reality in an objective manner such that 100% certainty can be had.
Whether or not you see something in that, I certainly consider that belief in a being such "God" provides solid epistemic foundations where empirical methods of enquiry can be affirmed as rationally justified and so embraced. It provides a type of coherentism to my beliefs including faith in empirical methods. On the other hand, materialism wherein everything just is, what epistemic basis do we have to affirm any reliability? Just offering some food for thought.
Morny wrote:Kurieuo wrote:Furthermore, the embedded philosophical assumptions rule out other possible explanations such as "similar design" scenarios. ...
Nothing I can say here will change opinions in the slightest, but I have to say this anyway ... science lives by methodological naturalism, not philosophical naturalism. Methodological naturalism is only a provisional assumption that the scientific method is the best approach we currently have. And the hyper-spectacular success of the last 400+ hundred years has justifiably raised confidence in that assumption.
I live with methodological naturalism's annoying practicality. But I love "design" explanations, because science is so much easier when finding inconsistent/invalidating evidence is so much harder. Confirming one rabbit fossil in the pre-Cambrian destroys current evolutionary theory. With "design"? No problem.
I don't see that Methodological Naturalism precludes design. It is quite neutral to the matter, unless one wishes to impose Philosophical Naturalism upon scientific enquiry.
Your creating a dichotomy between "evolutionary theory" and "design" reveals that Philosophical Naturalism actually undergirds your science. That is, you bring to the table certain philosophical assumptions about the world, which an examination of the physical world that we find ourselves within (i.e., science) is actually neutral to. In fact, many early scientists were encouraged to examine the natural workings of the world, because they wanted to understand how God designed things to work. Theism undergirded the science of scientists like Copernicus, Kepler, Galileo, Newton, Boyle, and Pascal. And guess what? It didn't obstruct scientific enquiry but helped it flourish.
If you read Darwin's letters, he even had a belief in God, albeit perhaps wavering belief in God later in life.
At the end of the day, I want to know the truth of reality -- what is most likely explanation regardless of philosophical constraints on reality. Philosophical Naturalism is a view of reality that restricts certain explanations to a closed "physical" world. Theism is a view of reality that opens up explanations. Science helps us understand the physical world around us. What we draw from that is a matter for philosophical thinking.
While I will not associate myself anymore one way or another, it is interesting most of the central figures in Intelligent Design movement believe in common ancestry AND design. Furthermore, there are many theologians, Theists and Christians who embrace evolutionary theory while yet retaining a belief in design.
As for your "design" no problems, if only it were that simple. Certainly, that's a response I'd expect from an Atheist. Thinking a "God did it" mentality will be so rife that it stops rather than encourages scientific enquiry. Do you really honestly believe that a scientist who believes in God, would be less of a scientist than an Atheist? For that is what follows from such rhetoric.
Within "design" or "Creation" scenarios, many want to know how God did it and not simply that God did it. And knowing facts about what happened prove/disprove certain positions on Creation. Philosophical Naturalism really have one explanation that depends upon evolution, yet within Divine Creation there are many different scenarios. Some embrace evolution, such as Theistic Evolution, others base their beliefs on a certain interpretation of Scripture at the expense of scientific understanding (e.g., YEC), and yet others that try to harmonise both Scripture and science (Day-Age, and TE might see themselves in this category too).