Debunking the Intelligent Design argument?
Posted: Thu Jul 14, 2005 7:03 pm
I need some help with the argument below.
"One of the most often heard arguments made by creationists is the Design Argument. First proposed by William Paley, a British Theologian, in the late 1600's the argument is essentially that were one to find a watch on the ground, how would one determine its origin? Here is his own words from which the Intelligent Design argument sprang:
Quote:
...when we come to inspect the watch, we perceive...that its several parts are framed and put together for a purpose, e.g., that they are so formed and adjusted as to produce motion, and that motion so regulated as to point out the hour of the day; that, if the different parts had been differently shaped from what they are, of a different size from what they are, or placed after any other manner, or in any other order, than that in which they are placed, either no motion at all would have been carried on in the machine, or none which would have answered the use that is now served by it.
...the inference, we think, is inevitable, that the watch must have had a maker; that there must have existed, at some time, and at some place or other, an artificer, who formed it for the purpose which we find it actually to answer; who comprehended its construction, and designed its use.
Paley extends this illustration to the natural universe, which he contends must also have been designed by a master intelligence.
Quote:
...every indication of contrivance, every manifestation of design, which existed in the watch, exists in the works of nature; with the difference, on the side of nature, of being greater and more, and that in a degree which exceeds all computation.
So thats the essence of the Design Argument. Sounds pretty plausible I suppose on the surface...but lets just look at this logic from a different point of view, shall we?
First the weakest arguments against Paley's Design Argument.
1) Even if the Design Argument holds truth, it may be used with equal force to prove polytheism. So this argument cannot prove that there is a single, Christian God.
2) The design argument does not necessarily point to a supernatural being. It is possible that the designer is a natural creature with superior capabilities, so strictly speaking the designer would not be a "god".
3) The Design argument cannot establish the present existence of a master designer. There is no reason to suppose the Master Designer is still alive. He may have died long ago(just as a machine may continue to function long after its manufacturer has died)
Now, the better arguments against the Design Argument.
1) To admit that nature was designed by a God is to admit that God designed, on purpose, Malaria, Smallpox, Earthquakes and Tsunamis, Hurricanes, ect. How can you justify a God who purposefully inflicts natural disasters upon man? This master Designer could very well be a demon or mischievous elf!
2) What does the creationist mean when he says that both natural and man-made objects display the adaption of means to ends? What dos the creationist mean by "end"? If, by "end," the creationist is calling our attention to the regularity in nature, if he is pointing to the uniform behavior of natural entities, then he is simply pointing to examples of identity and causality which are necessary corollaries of existence. There is no argument here; everything, whether man-made or natural, is subject to identity and causality. These characterize all of existence, not merely artifacts. So while it is true that artificial and manufactured objects share the characteristc of resulting in certain ends, this is irrelevant to whether or not they are the product of conscious intent.
What else might the creationist mean by "end"? He may wish to make "end" synonymous with "purpose". When he claims that natural objects display the adaption of means to ends, he may mean that various aspects of nature cooperate in pursuit of a given purpose. But this is flaggrant question begging. It is precisely the existence of purpose in nature that the creationist must demonstrate, so he obviously cannot appeal to the "purpose" in nature as one of his premises.
This brings us to the fundemental objection. The inferential process represented in the design argument is the reverse of what actually occurs. We conclude that a watch is the result of design, not because we see "that its several parts are framed and put together for a purpose," but because we know by direct experience that watches are made by men.
Our ability to recognize man-made characteristics depends on our ability to identify characteristics that are NOT found in nature. Now consider the idea that nature itself is the product of design. How could this be demonstrated? Nature provides the basis of comparison by which we distinquish between designed objects and natural objects. We are able to infer the presence of design only to the extent that the characteristics of an object differ from natural characteristics. Therfore, to claim that nature as a whole was designed is to destroy the basis by which we differentiate between artifacts and natural objects. Evidences of design are those characteristics NOT found in nature, so it is impossible to produce evidence of design within the context of nature itself. Only if we first step beyond nature, and establish the existence of a supernatural designer, can we conclude that nature is the result of conscious planning.
Knowledge of god must precede knowledge of natural design, so the design argument has no possibility of success. Appeals to complex and intricate structures, such as the eye, are of no help; the eye does not display characteristics that cannot be accounted for in natural terms, and the similarity between the eye and man-made artifacts is irrelevant. Natural and man-made objects also share the common trait of coloration, but this is no reason to suppose that there exists a master painter-dyer!!"
"One of the most often heard arguments made by creationists is the Design Argument. First proposed by William Paley, a British Theologian, in the late 1600's the argument is essentially that were one to find a watch on the ground, how would one determine its origin? Here is his own words from which the Intelligent Design argument sprang:
Quote:
...when we come to inspect the watch, we perceive...that its several parts are framed and put together for a purpose, e.g., that they are so formed and adjusted as to produce motion, and that motion so regulated as to point out the hour of the day; that, if the different parts had been differently shaped from what they are, of a different size from what they are, or placed after any other manner, or in any other order, than that in which they are placed, either no motion at all would have been carried on in the machine, or none which would have answered the use that is now served by it.
...the inference, we think, is inevitable, that the watch must have had a maker; that there must have existed, at some time, and at some place or other, an artificer, who formed it for the purpose which we find it actually to answer; who comprehended its construction, and designed its use.
Paley extends this illustration to the natural universe, which he contends must also have been designed by a master intelligence.
Quote:
...every indication of contrivance, every manifestation of design, which existed in the watch, exists in the works of nature; with the difference, on the side of nature, of being greater and more, and that in a degree which exceeds all computation.
So thats the essence of the Design Argument. Sounds pretty plausible I suppose on the surface...but lets just look at this logic from a different point of view, shall we?
First the weakest arguments against Paley's Design Argument.
1) Even if the Design Argument holds truth, it may be used with equal force to prove polytheism. So this argument cannot prove that there is a single, Christian God.
2) The design argument does not necessarily point to a supernatural being. It is possible that the designer is a natural creature with superior capabilities, so strictly speaking the designer would not be a "god".
3) The Design argument cannot establish the present existence of a master designer. There is no reason to suppose the Master Designer is still alive. He may have died long ago(just as a machine may continue to function long after its manufacturer has died)
Now, the better arguments against the Design Argument.
1) To admit that nature was designed by a God is to admit that God designed, on purpose, Malaria, Smallpox, Earthquakes and Tsunamis, Hurricanes, ect. How can you justify a God who purposefully inflicts natural disasters upon man? This master Designer could very well be a demon or mischievous elf!
2) What does the creationist mean when he says that both natural and man-made objects display the adaption of means to ends? What dos the creationist mean by "end"? If, by "end," the creationist is calling our attention to the regularity in nature, if he is pointing to the uniform behavior of natural entities, then he is simply pointing to examples of identity and causality which are necessary corollaries of existence. There is no argument here; everything, whether man-made or natural, is subject to identity and causality. These characterize all of existence, not merely artifacts. So while it is true that artificial and manufactured objects share the characteristc of resulting in certain ends, this is irrelevant to whether or not they are the product of conscious intent.
What else might the creationist mean by "end"? He may wish to make "end" synonymous with "purpose". When he claims that natural objects display the adaption of means to ends, he may mean that various aspects of nature cooperate in pursuit of a given purpose. But this is flaggrant question begging. It is precisely the existence of purpose in nature that the creationist must demonstrate, so he obviously cannot appeal to the "purpose" in nature as one of his premises.
This brings us to the fundemental objection. The inferential process represented in the design argument is the reverse of what actually occurs. We conclude that a watch is the result of design, not because we see "that its several parts are framed and put together for a purpose," but because we know by direct experience that watches are made by men.
Our ability to recognize man-made characteristics depends on our ability to identify characteristics that are NOT found in nature. Now consider the idea that nature itself is the product of design. How could this be demonstrated? Nature provides the basis of comparison by which we distinquish between designed objects and natural objects. We are able to infer the presence of design only to the extent that the characteristics of an object differ from natural characteristics. Therfore, to claim that nature as a whole was designed is to destroy the basis by which we differentiate between artifacts and natural objects. Evidences of design are those characteristics NOT found in nature, so it is impossible to produce evidence of design within the context of nature itself. Only if we first step beyond nature, and establish the existence of a supernatural designer, can we conclude that nature is the result of conscious planning.
Knowledge of god must precede knowledge of natural design, so the design argument has no possibility of success. Appeals to complex and intricate structures, such as the eye, are of no help; the eye does not display characteristics that cannot be accounted for in natural terms, and the similarity between the eye and man-made artifacts is irrelevant. Natural and man-made objects also share the common trait of coloration, but this is no reason to suppose that there exists a master painter-dyer!!"