Tuesday, 7 March 2023

The edge of physics II.

The edge of physics?

Mind will ever govern matter?

Marks: Human Exceptionalism in a World of AI

Evolution News

Dr. Robert J. Marks directs Discovery Institute’s Bradley Center for Natural and Artificial Intelligence. His book Non-computable You: What You Do that Artificial Intelligence Never Will got a shout-out and a well-written review over at The Federalist. David Weinberger writes:

Ever wonder whether computers will one day be capable of doing everything that human beings can? If so, pick up the recent book by engineer and computer scientist Dr. Robert J. Marks, Non-Computable You: What You Do That Artificial Intelligence Never Will. Marks explains what makes human beings unique, and therefore why no computer will ever match all [our] human capabilities. To be sure, computers excel humans at many tasks — but only tasks that are “algorithmic,” or that entail step-by-step instructions to complete, such as calculating probabilities, retrieving information, or executing functions.

DAVID WEINBERGER, “WHY ARTIFICIAL INTELLIGENCE CAN NEVER OUTPACE HUMANS” (Thefederalist.com)

You can read the rest of the excellent write-up here, and be sure to purchase the book to learn more about the unique exceptional place of human beings in a world of artificial intelligence.

Evolution by design?

Jonathan Bartlett on the Growing Evidence of Designed Mutations

Evolution News

On a new episode of ID the Future, host and evolutionary biologist Jonathan McLatchie sits down with software R&D engineer Jonathan Bartlett to discuss Bartlett’s work on the question of when genetic mutations are random versus directed. Bartlett explains that the issue isn’t an all-or-nothing affair. Often a given biological system dramatically limits the search space of possible mutations in useful ways, and then within that much more limited set of possible mutations, random processes are at play. He gives the example of antibody mutations. He argues that many biological systems show considerable evidence of having been beneficially designed for directed mutations. Why, then, are many mutations deleterious? He also has an answer for that. Tune in to learn more. Download the podcast or listen to it here.

Why we should really fear the machines?

On spaceship earth's forcefield.

On the decline of entrepreneurship

Darwinism the fittest?

Natural Selection: The Evolution of a Mirage

Neil Thomas

American scientific educator John A. Moore has pointed out that one of the most ironic episodes in intellectual history occurred when Darwin drew on the very database of knowledge accumulated by natural theologians to support his evolutionary ideas:

The beautiful adaptations [of Nature] could not be denied, all that was required was to switch the explanatory hypothesis from divine will to natural causes.1

The purely material hypothesis began to resonate better with a secularizing age, as David Handke observed:

One reason for this is the manner in which Natural Selection slipped seamlessly into the place of the Creator as the acceptable new face of the creative Designer.2

Needless to say, not all minds in democratic societies could be changed by would-be intellectual fiats issued by Darwin or by anybody else.3 Darwin’s theory that life on Earth could have evolved unplanned and undirected, due to some wondrously benign concatenation of mutational flukes followed by the supposedly “selective” ministrations of Mother Nature, has never ceased to appear improbable to many persons not bent on conjuring up a materialist explanation for all things (at whatever cost to logic and probability). Even Darwin himself developed doubts over time as he came to ask himself: could natural selection really have exerted the vast transformative powers he had claimed for it? This late failure of nerve might well account for his later flirtation with a form of “supplementary” Lamarckism and even go some way to explain the famous peroration of Origin to the effect that evolution had come about by dint of “laws impressed upon matter by the Creator.”

The latter statement can scarcely be glossed as anything other than what is now termed theistic Darwinism since it is plainly discrepant with exclusively natural processes. Darwin’s shifting ideas made it easy for those of his peers with more traditional (Anglican) opinions to infer that ultimately everything owed its existence to a power transcending the natural order.4 It may even be possible to speculate that Darwin’s two-decade-long procrastination over publication of Origin owed something to his difficulties in convincing himself of some ideas which, on the advice of colleagues and critics, he was driven to modify quite considerably over his five later revisions of Origin.

Darwin at the Literal Level

Summarized at the literal level, the Origin of Species aspires to supply us with a fresh, materialist myth to explain the development of earth’s numerous species. That messaging is, however, undermined by interference from an apparently ineradicable subtext arising from Darwin’s deeper intuitions and spiritual promptings. This factor bids us revisit the precise ontological and definitional status of “natural selection” — that ubiquitous metaphor which, in the verdict both of Alfred Russel Wallace and many other of Darwin’s expert peers, had led Darwin so seriously astray.

Conceptual interferences arising from strained metaphors, distant analogies, and widely dispersed narrative patterns with deep roots in people’s imaginations have long been discussed across the whole range of human cultures.5 Even in the context of scientific reporting Misia Landau has detected some surprising interferences from folklore and myth,6 warning that scientists should be aware of the capacity of preexistent narrative structures to exert a subconscious influence on the way they present supposedly objective data. In a similar vein, Andrew Reynolds more recently drew attention to the large role played by analogical reasoning in Darwin’s thinking — a factor which did not always contribute to clarity of thought:

This analogical reasoning was in turn reliant on several key metaphors. One was the Tree of Life to represent the thesis of the community of descent or shared ancestry of all species. The other concerned his hypothesized mechanism for species transmutation, which he called natural selection, a choice of terminology based on an analogy with the process of artificial selection practised by humans in the production of domesticated plants and animals.7

An Important Tool

The fact is that metaphorical and analogical thinking is an important tool for human beings to verbalize their conceptions of reality, so it is not surprising that Darwin and neo-Darwinians have been drawn to it. However, it is not an intrinsically analytical or even descriptive way of approaching the world, something recognized as early as 1666 by Samuel Parker, an eminent member of the Royal Society, who described metaphors in the following terms:

Wanton and luxuriant phantasies climbing up into the Bed of Reason, [that] do not only defile it by unchast and illegitimate Embraces, but instead of real conceptions and notices of things impregnate the mind with nothing but Ayeries and Subventaneous [= borne on the wind] Phantasmes.8

Parker clearly saw metaphorical thinking as leading to false and illusory analogies, opposing “real conceptions” to unnatural (“unchast and illegitimate”) associations of ideas arising from unfocused and unbridled imaginations. The numerous objections of colleagues who pointed out to Darwin that there was simply no comparison between what animal breeders did purposefully and by the use of human ingenuity and how mindless Nature herself acted clearly had a long pedigree.

Nevertheless, Darwin initially persisted in claiming a close analogy between the artificial breeding methods of such persons as pigeon-fanciers and the claimed “selection” performed by Nature herself. He was explicit about this claim, stating that he favored the term “natural selection” in order to mark its relation to man’s power of selection. Perhaps drawing auxiliary strength from ancient ideas of an active and directive Nature — this being a logic which we have now lost but a conception which achieved its late flowering by the middle of the 19th century9 — Darwin deposed that Nature, with limitless millennia at her disposal, could do a more comprehensive job of bringing about major physiological changes (and eventually new species) than could human breeders, an idea to which he gave lyrical expression in a famous passage in his Origin of Species:

It may metaphorically be said that natural selection is daily and hourly scrutinising, throughout the world, every variation. Even the slightest; rejecting that which is bad, preserving and adding up all that is good; silently and insensibly working, whenever and wherever opportunity offers, at the improvement of each organic being in relation to its organic and inorganic conditions of life. We see nothing of these slow changes in progress, until the hand of time has marked the long lapse of ages, and then so imperfect is our view into long past geological ages, that we only see that the forms of life are now different from what they formerly were.10

It should be noted in the above that the word “metaphorically” was not present in the first edition of 1859. Darwin later added the expression defensively to protect himself from sundry colleagues’ criticisms that he was advancing a covertly theistic conception of the evolutionary process. Not without reason was Darwin’s metaphor of natural selection recently decoded as “an anthropomorphic but superhuman agency, ‘daily and hourly scrutinizing’ all variation, and making intelligent and benevolent decisions like a Paleyan Designer.”11 Or as Jerry Fodor and Massimo Piattelli-Palmarini more pointedly observed, Darwin strove to exorcize all “ghosts in the machine” such as God, selfish genes, or a World Spirit, yet “Mother Nature and other pseudo-agents got away scot free.”12

The Climb-Down

Hence although the Origin purports to offer humankind a fresh, materialist myth to explain the development of earth’s numerous species, that project is subverted by interference from a subtext springing from Darwin’s well-documented cognitive dissonance concerning material and spiritual domains.13 Such an interference explains his boundless faith in what he stated were the directive powers of a process which others could see only as being unfathomable and wholly unpredictable (such having been the original meaning of natural selection coined by breeders whose sense was so radically altered by Darwin). For Darwin the powers of natural selection transcended human intelligence to such a degree that he came exceedingly close to imputing to it the capacity for intelligent design. It was only belatedly that he succumbed to colleagues’ numerous objections, conceding in a letter to Charles Lyell,

Talking of “Natural Selection,” if I had to commence de novo, I would have used natural preservation.14

This was an emendation with enormous consequences. One can understand why Darwin was minded to hold out as long as possible and why he eventually capitulated only under protest. For the letter to Lyell involved a truly fatal concession which, had it been analyzed dispassionately at the time, could (and arguably should) have halted the onward march of Darwinism there and then in the Fall of 1860. As a host of recent studies make clear, the term to which Darwin eventually acquiesced, natural preservation, can by definition only be passive rather than actively productive in the formation of new body parts (let alone whole new species). The Darwinian theory of an advance from organic simplicity to complexity — from microbes to man — must inevitably fall after such a major semantic retreat.

Wanted: A Theory of the Generative

As Steve Laufmann and Howard Glicksman and others have recently pointed out, neo-Darwinism simply has no theory of the generative and therefore no innovative capacity: nothing in Darwin’s theory can account for nontrivial innovations15and Darwin’s rowing back on that point was fatal to any macromutational claims. As Professor Nick Lane has recently explained,

It is generally assumed that once simple life has emerged, it gradually evolves into more complex forms, given the right conditions. But that’s not what happens on Earth (…) If simple cells had evolved slowly into more complex ones over billions of years, all kinds of intermediate forms would have existed and some still should. But there are none (…) This means that there is no inevitable trajectory from simple to complex life. Never-ending natural selection, operating on infinite populations of bacteria over millions of years, may never give rise to complexity. Bacteria simply do not have the right architecture.16

So how did speciation occur then? Competent scientists are thrown back on the placeholder terms “fate” or “chance,” such being all too plainly a cover for complete ignorance.17 Fodor and Piatelli-Palmarini are more refreshingly candid:

“So if Darwin got it wrong, what do you guys think is the mechanism of evolution?” Short answer: we don’t know what the mechanism of evolution is. Nor did Darwin and nor (as far as we can tell) does anybody else.18

The bottom line today appears to be that

Speciation still remains one of the biggest mysteries in evolutionary biology and the unexamined view of natural selection leading to large-scale innovations is not true.19

No Longer Beyond Question

Such new findings mean that aspects of the Darwinian narrative once accepted as veridical and beyond question can no longer provide the solid pillars of scientific consensus we had once assumed them to constitute. Which does not mean that some über-Darwinians will not attempt to cling to old certainties. “Evolutionary psychologist” Steve Stewart-Williams reaffirmed the notion that micromutation can result in macromutation given a superabundance of time:

If natural selection can produce small-scale change in the short term, why could it not produce large-scale change in the long term? Unless a compelling example can be found, a sensible default assumption would be that it could and does. And let’s not forget all the indirect evidence (the fossil record, etc.) suggests that species do indeed evolve from other species.20

Both the “sensible default assumption” to which Stewart-Williams refers and the corroborative fossil evidence are without basis in fact.21 Even the considerably less doctrinaire John A. Moore, despite his attempts to play honest broker between evolutionism and other competing theories, can come up with some eminently contestable verdicts when comparing the relative merits of the two sides:

Whereas the natural theologians began with the answer — divine creation — and then used the data they had gathered from nature to support the answer they had already decided was true, Darwin began with the data of adaptation and followed them wherever they led.22

That statement is surely incorrect on two counts. As to the point about natural theology, Moore places the cart before the horse since for natural theologians the commitment to a belief in God represents the inference to the best explanation provided by Nature itself (not the other way round). As to Darwin following the data in the direction the data prompted, this too is very wide of the mark (pace Darwin’s virtue-signaling protestations to be working on “Baconian principles”). From the start Darwin hoped that the natural selection postulate would revive the flailing evolutionary project initiated by his grandfather, Erasmus Darwin, by supplying it with some semblance of empirical, properly quantifiable support. He experienced his Eureka moment on reading demographer Thomas Malthus on populations because, hallowed as it was by notions of social-science testability, it was seized upon as a confirmation of the grandpaternal program. Natural selection became a veritable deus ex machina to provide a (claimed) mechanism or vera causa to justify the idea of evolution developed by Erasmus alongside sundry 18th-century French “transmutationists.”

The Forging of a Secular

Myth

Had not Charles come to the rescue, there are grounds for supposing that the grandfather’s ideas might have withered on the vine for lack of support and so fallen into neglect in later 19th-century Europe. That which Erasmus termed the transmutation of species was a subject which had already exercised a group of 18th-century French thinkers to whom history refers collectively as “les philosophes.” This group had toyed with the idea of animal types, over vast tracts of time, being liable to experience change in their physical morphology. Julien Offray de la Mettrie, in his L’Homme Machine (1747), argued that all animal forms had emerged from previous forms, so that the earthworm might be expected to transmute in time to become a considerably larger and more complex animal. Often such speculations became airy (even Charles complained that Erasmus’s speculations were without empirical foundation) and could even tend towards the physiologically illiterate. Such was the case when Denis Diderot, mooting in his D’Alembert’s Dream (1769) the possibility of a creature evolving through habitual functioning into another form of life altogether, toyed with the bizarre idea that those humans not required to perform manual labor might eventually become just heads. Not surprisingly, such fantasies were destined to become mal vu, even in France.

In the midst of what others not unreasonably saw as the eccentric musings of a small, self-referential côterie, it became clear that what was required was the identification of a causal underpinning or mechanism which might prove the somewhat counterintuitive phenomenon of physiological evolution alleged by the group. Since that theory had been greeted with considerable skepticism by the generality of people, it was vital to be able to point to the supposed “scientific” credentials of natural selection. Only in that way would it be possible to rescue the idea of evolution from the scorn and ultimately the oblivion to which it was heading before 1859. Hence for Darwin the postulate of natural selection had to be true if he were to keep faith with and support the great evolutionary project initiated by his brilliant grandfather, Erasmus. It was anything but the case of his dispassionately following the evidence in the direction it led him. Rather, the analogical thinking that that had encouraged Darwin to map the biological domain onto that of sociology led to an intellectual mirage masking his theory’s dearth of data-based foundations.

Only time will tell whether the idea of evolution itself, which natural selection was meant to support, will endure now that so many scientists are “coming out” to express doubts about natural selection as traditionally glossed. As Michael Ruse recently pointed out, natural selection cannot actually select and is better understood as a score-recording statistic than as a “true cause”:

Natural selection is simply keeping score, as does the Dow Jones [Industrial] Average. The Dow Jones does not make things (cause things to) happen. It is just statistics about what did happen.23

Natural selection reveals itself as not just a metaphor but a mixed one: Nature being dumb but nevertheless capable of discrimination. It is a poetic concept rather than a scientific one, appealing more to emotional and aesthetic sensibilities than to reason. Denuded of the “cover” provided by natural selection as the motive factor to explain evolution, the broader subject of evolution itself once again becomes as enigmatic to us as it was to our Victorian forbears. Now as in 1858 evolution remains the “mystery of mysteries.”

Edward Feser on why matter matters?

The religious left's push to take the lead in their race with the religious right toward tyranny?

Canadian Catholic student suspended for speaking on Biblical perspectives on gender

Faith on view

Josh Alexander (16), a junior at Ontario’s St. Joseph’s Catholic High School, was suspended from school last November for the rest of the year, over comments he made opposing transgender ideology. James Kitchen, an attorney from Liberty Coalition Canada (LLC), a Christian law firm, who is representation Alexander, warns that freedom in Canada is rapidly decaying. Alexander, who describes himself as a born-again Christian, has reported that the comments for which he was suspended were made during a discussion in his class about gender. He commented that only two genders exist, male and female, while the discussion revolved around male students using female restrooms, male breastfeeding, gender dysphoria, etc.

CBN News reports:

The attorney representing a Canadian student who was reportedly kicked out of school for the rest of the year for opposing transgender ideology at his Catholic high school is warning freedom in America’s neighbor to the north is quickly decaying.

“I think it’s representative of where the culture is at, where society is at, and where our government institutions are at up here,” attorney James Kitchen with the nonprofit Christian law firm Liberty Coalition Canada (LCC) told Fox News concerning the case against his client.

The young man, 16-year-old Josh Alexander, has described himself to several outlets as a born-again Christian.

Alexander, a junior at St. Joseph’s Catholic High School in Renfrew, Ontario, was suspended from school last November over comments he made during a class discussion that included the teacher. He was told by school officials he couldn’t return to school unless he recanted.

When he returned to the Catholic high school for the start of the second semester, he was promptly met by the vice-principal, arrested by two local police officers, and charged with trespassing, The Toronto Sun reported.

During an interview with the National Post, Alexander said the comments that got him into trouble were made during a class discussion about gender.

“It was about male students using female washrooms, gender dysphoria, and male breastfeeding. Everyone was sharing their opinions on it, any student who wanted to was participating, including the teacher,” Alexander said.

“I said there were only two genders, and you were born either a male or a female, and that got me into trouble. And then I said that gender doesn’t trump biology,” he recalled.

How Darwin made it possible to be an intellectually fulfilled 'wolf'

Darwin’s Contribution to Racial Extermination

Olufemi Oluniyi

Editor’s note: The following article by the late Dr. Olufemi Oluniyi is adapted from chapter one of his recently released book, Darwin Comes to Africa: Social Darwinism and British Imperialism in Northern Nigeria (DI Press, 2023).

Charles Darwin elevated race as a factor in the struggle for survival.

Twelve years after the publication of On the Origin of Species, in 1871, Darwin published The Descent of Man and Selection in Relation to Sex, a highly impactful book as far as Europe’s attitudes to Africa. Professor Frank Besag observes that in Darwin’s first book, he used “race” and “species” interchangeably. In other words, at that time “for Darwin, there was a human race but not a black race.” Or at least Darwin chose, in his earlier book, not to explicitly bring up such a controversial idea. The implications, however, were clear; thus Rutledge M. Dennis notes that “the philosophical and political underpinnings of ideas associated with racial superiority and inferiority were first given scientific legitimacy and credence with the publication of Charles Darwin’s (1859) revolutionary book, The Origin of Species.”

In his second book, however, Darwin not only made references to races among humans, but he further distinguished between “the lowest savages” and “the lowest barbarians” on the one hand, and the “highly civilised nations,” including “the Western nations of Europe, who… stand at the summit of civilisation” on the other.

Clarification on Two Points

Two points of clarification are here required. First, while at times Darwin used the terms “savages” and “barbarians” to refer to the modern human’s ancient forebears, at other times he used those derogatory terms to speak of his contemporaries in distant lands, as when he writes, “At the present day civilised nations are everywhere supplanting barbarous nations, excepting where the climate opposes a deadly barrier; and they succeed mainly, though not exclusively, through their arts, which are the products of the intellect. It is, therefore, highly probable that with mankind the intellectual faculties have been gradually perfected through natural selection.”

Second, as has been most indisputably and thoroughly documented elsewhere, Darwin’s letters and other writings clearly demonstrate that by “barbarous,” “inferior,” or “lower” peoples he usually meant dark-skinned people. The terms “highly civilised” or “superior” he applied to Caucasians. For example, in The Descent of Man Darwin states that the black man is closer than the white man to apes, and speaks of “the Negro” who “differs more… from the other races of man than do the mammals of the same continents from those of the other provinces.” There can be no doubt that Darwin thought dark-skinned peoples were less highly evolved than light-skinned peoples.

Racism (the dividing of humans on the supposed basis of race) did of course exist before Darwin. By 1779 German physiologist Johann Friedrich Blumenbach had divided humankind into five races based on cranial features, while by 1759 Swedish botanist Carl Linnaeus had classified human beings into four categories based on the four known continents (European white, American reddish, Asian tawny, African black). The Frenchman Joseph Arthur de Gobineau classified humans into three racial groups by 1855 (black, white, and yellow).

Darwin’s “Scientific” Basis for Racism

Nevertheless, what the classifications lacked was a more credible scientific basis, which Darwin ostensibly provided. (Later we shall speak more of these foolish and harmful divisions and show that they have no basis in reality, but that rather there is only one human race, of which we are all a part.)

In the aftermath of Darwin’s books, as Gregory Claeys notes, Social Darwinism redefined fitness as intelligence, and intelligence as white — and let it be noted that “Darwin accepted the application… with others following suit, crafting a language of exclusion… [and] racial conflict.” In short, within a few years of Darwin’s books, “much of the language of ethnicity which would come to haunt the next century was now in place.”

Thus we see, summarizes historian Richard Weikart, the biologist Wilhelm Roux (1850–1924) describing the Darwinian “struggle within organisms as analogous to the struggle within society.” Similarly, writes Weikart, paleontologist Friedrich Rolle (1827–1887) argued that “population pressure naturally precipitates wars and violent conflicts between peoples and races” and that “the physically and mentally superior races suppress and exterminate the lower races, bringing progress and benefit to the whole of mankind.”

The Importance of War

Likewise the biologist Heinrich Ziegler (1891–1918) advocated that “according to Darwin’s theory, war has constantly been of the greatest importance for the general progress of the human race” and that “the physically weaker, the less intelligent, the morally inferior or morally degenerate peoples must clear out and make room for the stronger and better developed” in the interest of the general progress of the human race.

According to Weikart, Darwin’s disciple Ernst Haeckel differentiated “between ten races of humanity, with the Caucasian race the most highly developed,” following which he fervently “condoned the extermination of” so-called primitive races. Similarly, zoologist Oscar Schmidt (1823–1886), zoologist Richard Hertwig (1850–1937), biologist Richard Semon (1859–1918), and biologist Ernst Krause (1839–1903) all advocated “the extermination of human races as a natural and inevitable part of the process of natural selection.”

You see what we have here. These men and likewise many others argued that the logical extrapolation of Darwin’s theory was the extermination of their fellow humans in the name of evolutionary progress!

On the math resistant nature of Darwinism.

A Good Example of Evolutionary Use of Extremely Small Probability Singularities

Paul Nelson

Bill Dembski was asking recently about probability estimates in evolutionary biology, ranging from effectively 1.0 to effectively 0.0. Given the importance of evidentially grounded probabilities to the overall argument of The Design Inference (which Bill and Winston Ewert are revising for a 25th anniversary second edition), this is an important area about which to have clarity.

In reply, I pointed out that evolutionary theory makes abundant use of extremely small probability singularities while reconstructing the history of life on Earth. Postulating such events is widely seen NOT as an inferential defect, but in fact a positive and biologically realistic aspect of the theory.

This Article illustrates my point: “Key steps in evolution on Earth tell us how likely intelligent life is anywhere else.” Adam Frank writes:

A hard step is an evolutionary change that has only occurred once in the entire history of the planet.

Chordates and Company

Examples include the origin of life itself, the origin of eukaryotes, the origin of any metazoan phylum (e.g., Chordata, Arthropoda), or the origin of language. I don’t have time today to spell out the full structure of these inferences, but phylogenetic reasoning SEARCHES for singularities, as these enable one to tie together (into a monophyletic clade) what are otherwise very different species. How can you be certain, for instance, that you, horned lizards, and brook trout share a common chordate ancestor?

Chordates arose only once.

The Signal Weakens

But as the probability of an evolutionary transition moves away from effectively 0.0 (a singularity) towards 1.0 (bound to happen), the historical signal of monophyly correspondingly weakens. This goes some way towards explaining the paradox that evolutionary theorists such as Jacques Monod, or Richard Dawkins, are quite happy (eager) to say that the antecedent probability of the natural origin of life on Earth was indistinguishable from zero. As Monod famously put it:

The present structure of the biosphere far from excludes the possibility that the decisive event occurred only once. Which would mean that its a priori probability was virtually zero.

If abiogenesis represents a singularity, the Biogenetic Law (omne vivum ex vivo) gives one — for free, so to speak — universal common descent, or Darwin’s Tree of Life. I’d take that deal in a heartbeat, if what I really wanted was a single Tree of Life, without much, or any, further explanatory effort.

meditations of aservantofJEHOVAH

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