1. Eat your heart out, John Wilkins.
It is therefore likely that the most effective way for scientists to help to improve the understanding of evolution among in-service teachers is at the level of preservice teacher instruction. To ensure that preservice teachers are prepared to teach evolution effectively, biology professors need to set their own houses in order. Even at the college level, evolution is often not taught explicitly; not required, even of biology majors; and not integrated throughout the course of study. With such a model, what are preservice biology teachers likely to conclude about the centrality of evolution to the discipline they aspire to teach? Additionally, it is vital that biology and education faculty work together to overcome what a recent essay rightly deplored as “[t]he profound lack of interaction, respect, and collaboration between many scientists and science educators in the academy” (103). Biology professors can help their education colleagues to ensure that a proper and up-to-date understanding of evolution and the nature of science is appropriately conveyed in the science education curriculum, while education professors can help their biology colleagues to improve their own pedagogy (1, 2, 105).
In communicating with the public about evolution, creationism, and the nature of science, it is important for scientists not to reinforce the common misconceptions in these areas (119). To give just a few examples, talking about “the theory of evolution” reinforces the idea that evolution is just a theory—a guess or a hunch (25, 49). Calling evolutionary biology “Darwinism” is not only ambiguous and inaccurate but also conducive to a creationist campaign suggesting that evolution is a disreputable ideology (131). Likewise, talking about belief in (rather than acceptance of) evolution is likely to be taken as a profession of faith, reinforcing the idea that evolution is a quasireligious dogma (134). The temptation to proclaim that a new and exciting discovery in the evolutionary sciences is a paradigm shift, overturns the accepted wisdom, or supplies the missing link also needs to be resisted: It suggests that evolution was a theory in crisis beforehand, which is precisely the wrong message to send. The recent overpromotion of Darwinius masillae—“a revolutionary scientific find that will change everything,” blared its publicist—is a melancholy case in point (48).
[Hat Tip: NCSE]
Hemant Mehta of Friendly Atheist recently experienced a "conversion." He used to be an accommodationist but lately he's become more and more sympathetic to the position of the Gnu Atheists. He describes how he sees the dispute in How Pushy Should Atheists Be?.Here’s the difference between the two sides: You know that courtroom phrase, “tell the truth, the whole truth, and nothing but the truth”?This is a pretty good analysis of the Gnu Atheist side of the problem. Gnu Atheists think that superstition is the problem and they want to tell the whole truth; namely, that superstitious beliefs are not compatible with a scientific way of knowing.
Both Mooney and PZ want to tell the truth about science and evolution.
Only PZ is willing to tell the whole truth — that the logical conclusion of accepting science fully is that you must dismiss any notion of gods, miracles, and the supernatural.
Mooney thinks it’s bad PR for us to admit that — and he may be right — but it’s wrong to let Christians keep thinking science and religion are perfectly compatible when they really aren’t.
I’m clearly on PZ’s side of the spectrum, but I don’t think anyone could realistically call me a “confrontationalist.” I’m not looking to pick fights with theists, I frequently get invited by churches to help Christians understand our perspective, and I’m not calling religious people names just to underscore my point. PZ revels in that.
So the downside of the accommodationist/confrontationalist dichotomy is that it leaves a lot of people with no label. What do you call those of us who might lean to one side but aren’t in one camp entirely?
Joshua Rosenau has the answer: A Prak-tical guide to confrontationalism and accommodationism.The point being, it's impossible to constantly be telling "the whole truth," and no audience really wants you to do that. You pick and choose which truths (as you see them) you want to expound. Part of the way you do that is by thinking about how much of the truth you can express without driving your audience insane. Hopefully you also select your slice of the truth based on what will convince your audience that your central point is, in fact, true. Omitting parts of the truth that will drive your audience away (or insane) is not dishonest, and may well be the best service you can do for the truth.There's a word that's used to describe leaving out part of the truth in order to please your audience. It's called lying. Lying is very similar to framing. Josh probably doesn't think that omitting an important part of the truth is the same as lying by omission.
Frans de Waal is a biologist specializing in primate behavior—mostly non-human primates. He wrote an article for The New York Times on Morals Without God.Even the staunchest atheist growing up in Western society cannot avoid having absorbed the basic tenets of Christian morality. Our societies are steeped in it: everything we have accomplished over the centuries, even science, developed either hand in hand with or in opposition to religion, but never separately. It is impossible to know what morality would look like without religion. It would require a visit to a human culture that is not now and never was religious. That such cultures do not exist should give us pause.I do not accept that my society is steeped in Christian morality. I believe that Christianity has borrowed some very sound ethical principles shared by all societies and tried to make them its own. That does not mean that our wish to discourage murder and theft is a Christian value.
Other primates have of course none of these problems, but even they strive for a certain kind of society. For example, female chimpanzees have been seen to drag reluctant males towards each other to make up after a fight, removing weapons from their hands, and high-ranking males regularly act as impartial arbiters to settle disputes in the community. I take these hints of community concern as yet another sign that the building blocks of morality are older than humanity, and that we do not need God to explain how we got where we are today. On the other hand, what would happen if we were able to excise religion from society? I doubt that science and the naturalistic worldview could fill the void and become an inspiration for the good. Any framework we develop to advocate a certain moral outlook is bound to produce its own list of principles, its own prophets, and attract its own devoted followers, so that it will soon look like any old religion.This is really hard to understand. On the one hand, de Waals admits that we don't need God to make us moral. On the other hand, he suggests that our society is steeped in Christian morality. He seems to be saying that religion is important even if God is unnecessary.
Here's an article from the Atlantic that everyone should read: Lies, Damned Lies, and Medical Science. It highlights the efforts of John Ioannidis to discover what's true and what's not true about modern medical research publications and clinical trials. I think this is going to become one of the hottest topics in science within a few years. The fallout will be horrendous when the public realizes that doctors are not as scientific as we thought.It didn’t turn out that way. In poring over medical journals, he was struck by how many findings of all types were refuted by later findings. Of course, medical-science “never minds” are hardly secret. And they sometimes make headlines, as when in recent years large studies or growing consensuses of researchers concluded that mammograms, colonoscopies, and PSA tests are far less useful cancer-detection tools than we had been told; or when widely prescribed antidepressants such as Prozac, Zoloft, and Paxil were revealed to be no more effective than a placebo for most cases of depression; or when we learned that staying out of the sun entirely can actually increase cancer risks; or when we were told that the advice to drink lots of water during intense exercise was potentially fatal; or when, last April, we were informed that taking fish oil, exercising, and doing puzzles doesn’t really help fend off Alzheimer’s disease, as long claimed. Peer-reviewed studies have come to opposite conclusions on whether using cell phones can cause brain cancer, whether sleeping more than eight hours a night is healthful or dangerous, whether taking aspirin every day is more likely to save your life or cut it short, and whether routine angioplasty works better than pills to unclog heart arteries..
Still, Ioannidis anticipated that the community might shrug off his findings: sure, a lot of dubious research makes it into journals, but we researchers and physicians know to ignore it and focus on the good stuff, so what’s the big deal? The other paper headed off that claim. He zoomed in on 49 of the most highly regarded research findings in medicine over the previous 13 years, as judged by the science community’s two standard measures: the papers had appeared in the journals most widely cited in research articles, and the 49 articles themselves were the most widely cited articles in these journals. These were articles that helped lead to the widespread popularity of treatments such as the use of hormone-replacement therapy for menopausal women, vitamin E to reduce the risk of heart disease, coronary stents to ward off heart attacks, and daily low-dose aspirin to control blood pressure and prevent heart attacks and strokes. Ioannidis was putting his contentions to the test not against run-of-the-mill research, or even merely well-accepted research, but against the absolute tip of the research pyramid. Of the 49 articles, 45 claimed to have uncovered effective interventions. Thirty-four of these claims had been retested, and 14 of these, or 41 percent, had been convincingly shown to be wrong or significantly exaggerated. If between a third and a half of the most acclaimed research in medicine was proving untrustworthy, the scope and impact of the problem were undeniable. That article was published in the Journal of the American Medical Association.
[Hat Tip, again to John Wilkins]
The fact that our intellectual climate is such that so many merely scientific thinkers so consistently and so brazenly offer up their lame insights on the most momentous of topics does indeed constitute an essential aspect of our present barbarism. The attempt to understand the entirety of human existence in biological terms has less of philosophical seriousness about it, and more of professional pride. We would find ourselves in a very nearly analogous situation if a conclave of plumbers began writing books, asserting that water was the essential element in all nature, that our thoughts could best be understood as so many conduits to our actions, and that society itself is nothing other than a complex structure of pipes, aqueducts, and irrigatory canals, sending and receiving every life-giving benefit. Such a mode of philosophizing might be enjoyable for a while, but it could never be persuasive, and it could never be right. In both cases, we would recognize that the hard labor of authentic thought was being replaced by the facile application of a vocational jargon. In both cases, we would conclude that a form of knowledge, immensely valuable in its own sphere, had been distorted and falsified, by being rashly extended far beyond that sphere.Let's be clear about my complaint. It's not that scientists are making foolish statements about evolutionary psychology—that's one area where Signorelli and I agree. My compliant is that he writes an essay on the more general topic of why poets should be allowed to criticize science—an essay that criticizes scientists (like me) who get upset when people misrepresent science in order to advance their personal agendas. The irony is that in this very essay Signorelli reveals a serious lack of understanding of the science behind evolutionary biology beginning with use of the creationist term "Darwinians" to describe all modern evolutionary biologists.
And this is why the Darwinians so constantly complain about hostile foreigners intruding into their sovereign territory of biology: in order to distract us from the reality of their own imperial ambitions. There is one enormous fact about the contemporary intellectual scene, and it is not the fact that non-scientists are relentlessly asserting their opinions on scientific questions; it is the fact that many scientists are now in the incurable habit of relentlessly asserting their opinions – their very dopey opinions – on a range of philosophical and cultural issues. And this is a situation that is infinitely more perilous and revolting than if the opposite were the case, because it means that those persons who, by trade and by training, are least competent to judge mankind’s most momentous questions are precisely the ones who are more and more commonly doing just that. We should not be distracted from this terrible reality by the Darwinians incessant howling about the rest of us critiquing their opinions; rather, we should recognize their noise for the rhetorical feint that it is, but one more tawdry polemical maneuver utilized by the proponents of an ideology that is false, ignorant, and dishonest to its core.
Yet if evolutionary theory does have broad consequences for the study of ethics or the study of the arts – as we have been told with greater and greater frequency of late – then it is a theory which may be fairly considered, and fairly criticized, by scholars in the fields of ethical philosophy or literary criticism. This should be a perfectly uncontroversial matter. To maintain that evolutionary theory needs to be taken seriously by humanist scholars, while simultaneously forbidding those same scholars, under penalty of the severest invective, to weigh the rational substance of evolutionary theory, is a piece of impudence so raw and ridiculous that it could only be performed in this most outlandish of ages. Whatever absurdities were perpetrated in the past by Freudian and Marxist theorists, they never retorted to objections towards their ideological reading of texts by saying, “you are no psychologist,” or “you are no economist.” If the Darwinians wish their theory to be taken seriously outside the laboratories of the biology departments, then they simply must accept the fact that it has become a fair subject of refutation to the entirety of the educated community.Let's all try and distinguish between the proper science of evolution and evolutionary theory and the abuses perpetrated in it's name. Let's not make the naive assumption that "refuting" the worst abuses is equivalent to questioning what goes on in biology departments. That's silly.
[John Wilkins made me post this.]
Almost every article and TV show mentions the million people who were present at Brother André's funeral. Clearly there were not one million people at the funeral as the CBC newsreels from that time clearly shows only a few thousand at most. Other media reports say that one million people filed past Brother André's coffin and this is a more reasonable claim.
Rosie Dimanno is a well known journalist who writes for The Toronto Star. Sometimes she's an investigative journalist and sometimes she's just expressing her opinion. Often it's hard to tell the difference.
For the past few years Mario Lachapelle has been the vice-postulator in the Brother André case. He is responsible for showing that a miracle occurred and that it can only be attributed to Brother André (after his death). The case they choose was that of a nine year old boy who was injured in an automobile accident near Montreal. 1. Several of them are my direct ancestors: e.g. Saint Begga of Heristal (613-693), Saint Itta (592-692). These are ancestors of Charlemagne so chances are you are also descended from several saints if you have European ancestors. Celibacy is not one of the requirements for sainthood.
2. There are a slew of potential saints in the pipeline, including several Canadians, but the rate seems to have slowed down in the past thousand years. There are more than 10,000 dead saints who can perform miracles. There are dozens of seraphim and angels, including more than a dozen archangels. There's Satan and his buddies and, of course, The Big Three. That's a lot of supernatural beings for a monotheistic religion.
If you are a science scholar, you hope that all scientific articles that you read are grounded in fact. There is a lot of background information to guide you, including statistical data on what professional journals are read widely, with papers therein that produce citations by other subsequent papers and in general, influence the direction of forthcoming new science. As scholars publishing in professional journals, we are schooled in the importance of factual reliability and impact of articles we read in science journals. In terms of impact, we know of various collective valuations of journals through metrics like the so-called “Impact Factor”. By extension, editors and reviewers reinforce the meaningfulness of Impact Factors by explicit attention to the reliability of submitted articles; if the Scientific Method has not been adequately followed, then there should be a downwardly adjusted evaluation of impact. The picture of scientifically grounded innovations feeding progress in science is well established. I firmly believe that this system has served science well and that the scientific literature has provided generally reliable information and vast benefits to society over the centuries to the present and will continue doing so into the future.I don't disagree with the final conclusion; namely that publication in scientific journals has served science well over the past 150 years. However, I do disagree with the general tone of this paragraph because it fails to recognize the poor quality of many papers that are published in the scientific literature. The focus on "impact factor" is especially disappointing since it caters to "me-too" science and not true innovation and risk-taking.
I’m writing to tell people about a paper of mine that was published in Synthese last month, titled: "Self-organisation in dynamical systems: a limiting result". While the paper doesn’t address intelligent design as such, it indirectly establishes strict limits to what such evolutionary mechanisms as natural selection can accomplish. In particular, it shows that physical laws, operating on an initially random arrangement of matter, cannot produce complex objects with any reasonable chance in any reasonable time.Synthese is "An International Journal for Epistemology, Methodology and Philosophy of Science." It is not a science journal. Please keep that in mind. Here's a link to Richard Johns' article published online last month [Self-organisation in dynamical systems: a limiting result]. Most of you won't be able to see that article so he kindly provided a link to Pre-published version.
AbstractAll the code words are there. There's no way the editors of Synthese could be unaware of the implications of this work. It purports to be evidence of the existence of God. We can safely conclude that the discipline of philosophy has admitted the possibility that science could prove the existence of God.
There is presently considerable interest in the phenomenon of “self-organisation” in dynamical systems. The rough idea of self-organisation is that a structure appears “by itself” in a dynamical system, with reasonably high probability, in a reasonably short time, with no help from a special initial state, or interaction with an external system. What is often missed, however, is that the standard evolutionary account of the origin of multi-cellular life fits this definition, so that higher living organisms are also products of self-organisation. Very few kinds of object can self-organise, and the question of what such objects are like is a suitable mathematical problem. Extending the familiar notion of algorithmic complexity into the context of dynamical systems, we obtain a notion of “dynamical complexity”. A simple theorem then shows that only objects of very low dynamical complexity can self organise, so that living organisms must be of low dynamical complexity. On the other hand, symmetry considerations suggest that living organisms are highly complex, relative to the dynamical laws, due to their large size and high degree of irregularity. In particular, it is shown that since dynamical laws operate locally, and do not vary across space and time, they cannot produce any specific large and irregular structure with high probability in a short time. These arguments suggest that standard evolutionary theories of the origin of higher organisms are incomplete.
I have argued that there is an important limitation on the kinds of object that can appear spontaneously in a dynamical system. Such systems, with laws that operate locally and invariantly across space and time, are able to control only the local structure of the state. The state as a whole is therefore uncontrolled, except insofar as it is constrained by the local structure. This led us to the Limitative Theorem, which says that an irregular object, i.e. one that is largely undetermined by its local structure, cannot easily be produced in a dynamical system. Indeed, it was shown that its production is no easier than the appearance of an object of very similar size in a purely random system.Doesn't this create some problems concerning the border between science and philosophy? You betcha, and Richard Johns is fully aware of the implications. Here's what he wrote on his blog [Why should self-organisation be limited?].
This result, while relevant to biology, does not of course contradict the theory of evolution in its most general form, i.e. that life evolved through a process of descent with modification. This is just as well, since the historical process of phylogeny is very well supported by the evidence. Nevertheless, the Limitative Theorem does suggest that the currently recognised processes driving evolutionary change are incomplete.
My theorem is also pure doom and gloom. Let's be honest: It offers no positive suggestion at all.This is a very important point. Is it scientific to show that something cannot happen? I think it is.
Can such negative claims be part of science? It is often said that a scientist must propose hypotheses that are empirically testable. That's not really true, however. While that's a big part of science, a lot of good scientific work is indeed negative. Much useful work is done by experimentalists who show that, while hypothesis H might predict empirical result E, E doesn't actually occur. Also, while most theorists are busily showing that H predicts E, other theorists very helpfully point out that H doesn't really predict E at all, even though we thought it did. A really negative scientist might even show that no hypothesis of a certain type will ever predict E.
I'm afraid I'm one of those really negative scientists. I've shown that no hypothesis in a very broad class predicts the existence of complex living organisms. More precisely, life cannot self organise in any dynamical system whose laws are local and invariant under spatial translation.
At this point a worrying possibility emerges. This no-go theorem is so broad that it rules out just about any naturalistic theory of the origin of life! It certainly seems to rule out all the naturalistic theories presently proposed. Yet, the whole business of science is to provide natural explanations for phenomena, so this result is unscientific after all. (Even if it is technically correct, take note.)Indeed. What is he to do? Let's assume, for the sake of argument, that Johns has made a reasonable case for his argument. Let's assume that there may be ways of showing that life is impossible under the known laws of chemistry and physics. Is that science? Does it fit into the restriction of methodological naturalism?
Well, this is an awkward business! What are we to do?
So I think we have to broaden our horizons, and be open to new kinds of explanation. Perhaps it won't be that bad? And we have no other choice, if we want our explanations to be true.We know what that means. By ruling out naturalistic causes, we are forced to consider supernatural causes. Is that what makes Richard Johns' work unscientific but not that of George Williams and many other theoreticians of biology? 'Cause if that's what methodological naturalism is all about then it's an ass.
Casey Luskin is at it again. The Intelligent Design Creationists are trying to argue their way out of the obvious implications of the path taken by the recurrent laryngeal nerve, especially in giraffes. 
). One of them is Brent Kelley, an undergraduate at the University of Alberta in Edmonton, Alberta, Canada.Almost everybody I talk to seems to disagree with the “militant” positions that firebrand atheists such as Dawkins and PZ take. They feel they are too extreme and that their outlook too rigid.Why not visit their blog and post a comment? I did.
I might disagree to some extent, but that’s not the point. The point is that the great atheist leaders that many atheists regard so highly are often viewed by outsiders as extreme, unreasonable, and ridiculous. Even those who agree with our cause often feel this way. Which means that if we’re trying to get the public on-board with our ideas and opinions, we’re failing.
We need to work on our image. I’m not sure where to start, but perhaps approaching the problem from the ground up is a nice way to start tackling the issue. What I would suggest is for atheists everywhere to be a little more friendly to not only one another, but also to others outside their atheist circle of friends. Before you attack a theist’s beliefs, ask yourself if the argument is worth it. You probably wont change their mind anyway. Instead, perhaps you could start up a discussion about science and try to explain the scientific viewpoint on this or that. Slowly and gently introducing them to the worldview of scientific naturalism might make them more receptive to atheism and critical thinking. And be open to their ideas too, you might even learn something. Do whatever, just don’t get into a shouting match and reinforce the stereotype that atheists are argumentative, unfriendly, and annoying. [emphasis in original]
