The argument from design is perhaps the most intuitive and immediately accessible argument for the existence of God and can be analyzed from a myriad of different perspectives. We are surrounded by astounding complexity and see purpose in nearly everything. William Paley was reasonable to suppose that the watch infers a designer and the design proponents are reasonable to say that life is brimming with the appearance of design. But fifty years after Paley’s death, Charles Darwin published “On the Origin of the Species” and the design explanation suddenly had a legitimate competitor.
When I consider the arguments for these two options – design and chance – I find myself repeatedly drawn to a niggling question: if design is correct, why is life designed in a way that is plausibly explained without design? That is, if the designer wanted us to infer design then it would seem that he could have done better. Upon making this assertion, the apologist in my head immediately responds with an emphatic “Like how?”; inferring that I am posing an alternative that may not be viable. In this post my aim is to explore that very question through a few counterfactual conditionals.
Counterfactual #1: Reproduction
The first counterfactual condition I would like to consider goes something like this:
“If God really wanted to reveal himself through the genetic design of living organisms then the mode of perpetuating life would defy a purely naturalistic evolutionary paradigm.”
Those familiar with the intelligent design movement will recognize that this is similar to what those proponents often claim. The arguments are rife with assertions of irreducible complexity and astronomical improbabilities for the spontaneous assemblage of molecules while simultaneously disparaging any plausible explanation for the origin of those structures as ad-hoc speculation. Though it may be true that it is extremely difficult to verify and obtain evidence for those explanations, this does not negate the fact that those explanations are plausible and consistent with the regular mechanisms of nature. Perhaps with a little imagination we can identify a way in which the designer might have made it more clear that life was not a purely natural phenomenon…
Let the earth bring forth living creatures NOT after their kind…
We are really only familiar with one kind of life: the kind where amino acids combine in various ways and facilitate production of new life which is nearly equivalent to the parent(s). We see this in bacteria, flowers, frogs and people. We call it reproduction because the output is essentially a new instance of the producer(s). The variation from parent to child is relatively insignificant compared to the full volume of information embedded in the process. For our purposes here, we can essentially say that A => A => A => …, or, in other words, life form A only begets life form A and nearly all genetic information is carried forward.
Now consider an alternative to this. Collections of molecules regularly interact with other molecules in the environment to produce new molecular structures. In fact, this is exactly what is happening when our DNA guides the production of proteins. Those proteins are wholly different from DNA and go on to perform many functions and interact with other molecules in ways which leads to other changes in chemical structures. These reactions may carry on for some time, maybe indefinitely, without ever going through the same cycle of inputs and outputs. This is like reproduction, but with the key difference that the product has a markedly different chemical structure than the producer. I propose that this scenario hints at a possible second mode of life (unified material which is capable of producing new life) which looks something like:
- A => B => A => …, or
- A => B => C => D => A => …, or
- A => B => … => Z => A => ….
The set of possible Rube-Goldberg like chains of production is enormous, so long as there is a recursive structure that allows us to avoid an infinite regress and constrain life as the set of outputs within the cycle. Otherwise – without recursion – every possible reorganization of matter would be “life” in some weak sense.
What are the odds that life, under the guidance of purely natural processes, would arise to operate under this second mode instead of the first? This question is probably answerable even if I’m not going to try and expend the resources to calculate it here. Regardless, it’s clear that the probability of this occurring by chance is significantly less than it is for the type of genetic duplication we see in the world now. So, at the very least, we have identified a possible mode of life which would have been a stronger indicator of design than is inferred by the current paradigm. Perhaps the current mode of life was intelligently designed, but if so, then it seems that intelligence might not have wanted us to know.
Counterfactual #2: Intelligence
Inspired by a recent post by Nate at ‘Finding Truth’, the next counterfactual condition I would like to propose is:
“If God really wanted to reveal himself by blessing us with advanced cognitive abilities then our cognitive limitations would not be compatible with the naturalistic evolutionary paradigm.”
Nate’s post was spurred by a theist’s claim that our advanced cognitive abilities, such as “philosophical insight, scientific acumen, or mathematical skills” defy natural explanation. I responded by suggesting that the converse seems more accurate.
We have become increasingly aware of our cognitive limitations as we have applied scientific methods to observation of human behavior, revealing a pervasive susceptibility to error through inherent biases and external influences (see Kahneman’s ‘Thinking Fast and Slow’ for a nice introduction). In fact, the scientific endeavor itself is a process for minimizing those errors. I outlined my own criteria for discernment (Part 1, Part 2) a few years ago when I realized that it was an integral and necessary part of any truth-seeking journey.
But this goes beyond errors in judgment. A substantial body of research is showing just how fragile and malleable our long-term memories actually are. The memories of our past are largely reconstructed. Even our short-term memory is limited to about 7 items. Then there’s also the consideration of those alleged “mathematical skills”. Hasn’t the advent of computers shown us just how slow and error prone our math skills actually are compared to what is possible?
There’s really no telling where we lie on the continuum of intelligence. Yes, relative to other lifeforms on earth we seem to be at the top, but as technological advances continue to give us glimpses into the kind of reliability which may actually be possible you can’t help but feel like we aren’t so close to the pinnacle after all. So, if a designer is trying to reveal himself through the gift of advanced intelligence, then why do these findings make it so easy to imagine a better human who isn’t dependent on tools and processes to mitigate against cognitive error and limitations? The holy books which purport to capture knowledge of supernatural origin also seem to be consistent with a natural origin and betray the humanity of their authors. Where is the evidence of a supernaturally gifted intelligence? It seems more likely that we’re just doing the best we can with the empirically grounded capacities which have aided our survival over the millenia and that we owe nearly all of our advanced knowledge to the cumulative efforts of past generations who have worked hard to pass on their knowledge of “what works” so that we don’t have to rediscover everything.
Counterfactual #3: Natural Moral Consequences
When I saw the most recent post at 500 Questions about God & Christianity I couldn’t resist including it here. The post asks “Why doesn’t sin carry natural consequences?“, which he translates into a counterfactual near the end of the post when he says “If God is truly the creator, and the commands in the Bible are his (and not man’s), then we might expect to see the creator enforcing his rules through his creation, but we don’t (suggesting the laws laid out in the Bible were reasoned by men, and not God).” Or, to put it in the context of questioning biological design as revelation, “If God valued the revelation of moral truth (and thus his moral nature) more than our physical comfort then he would have designed us to discover moral truths in ways that are more efficacious than the way that pain teaches us to avoid physical harm”. Moral disagreement is rampant, yet we all pretty much agree that it’s painful to touch things that are hot or sharp.
If you haven’t already, I highly recommend checking out the 65 other questions. The whole blog is pretty much one giant counterfactual argument.
O man, who art thou that repliest against God?
Shall the thing formed say to him that formed it, Why hast thou made me thus?
– Romans 9:20 (KJV)
At this point you may wish to accuse me of naive arrogance in supposing that I can deduce how God should behave. You are right, but I ask that you hear me out. Certainly, if God exists, I am in no position to tell him how he should act, but this says nothing of how we are to interpret the evidence for his existence. If I wake on Christmas morning to find a set of binoculars under the tree made out of two toilet paper tubes, scotch tape and string, it is entirely reasonable to conclude that it was produced by my children and not by Nikon or Bushnell. Likewise, if God wanted us to infer his presence from the life found in his creation, then it seems he could have done better. If God directed acts of special creation, or the course of evolution, then it would appear that he chose to leave a signature which is indecipherable from what we might get from a lawful yet unguided process. Does this sound like the behavior of somebody who wants us to know him?
This observation offers no definitive conclusions regarding the question of whether a designer lies behind the structure of life and counterfactual arguments are inherently weak due to their speculative nature. What it does do, however, is offer an argument which generally favors either (a) the absence of a designer, (b) a designer who doesn’t really want us to find him through inference to design, or (c) a designer who is incapable of generating the most compelling inference to design. None of these fit with the classical theistic definition of God:
For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead; so that they are without excuse
– Romans 1:20 (KJV)
Feel free to share any other counterfactual arguments against biological design as revelation, or conversely, to show me the folly of my ways.
Whew, that was close. March……..☑