Why Evolutionary Psychology Is False

 
I haven't got time to review the recent publications on evolutionary psychology. The good news is that the popular press is finally waking up to the fact that the entire field is suspect. It sure took them long enough.

Read a summary on Why Evolution Is True: Genetic determinism? Not so fast.

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Lawrence Krauss on Science vs Religion

 
Lawrence Krauss was recently asked to participate in a debate about science and religion. Ken Miller and another Roman Catholic scientist were there. Miller argued the case for compatibility and Krauss defended the atheist position. Here's how Krauss describes some of the debate in an article entitled God and Science Don't Mix.

Faced with the remarkable success of science to explain the workings of the physical world, many, indeed probably most, scientists understandably react as Haldane did. Namely, they extrapolate the atheism of science to a more general atheism.

While such a leap may not be unimpeachable it is certainly rational, as Mr. McGinn pointed out at the World Science Festival. Though the scientific process may be compatible with the vague idea of some relaxed deity who merely established the universe and let it proceed from there, it is in fact rationally incompatible with the detailed tenets of most of the world's organized religions. As Sam Harris recently wrote in a letter responding to the Nature editorial that called him an "atheist absolutist," a "reconciliation between science and Christianity would mean squaring physics, chemistry, biology, and a basic understanding of probabilistic reasoning with a raft of patently ridiculous, Iron Age convictions."

When I confronted my two Catholic colleagues on the panel with the apparent miracle of the virgin birth and asked how they could reconcile this with basic biology, I was ultimately told that perhaps this biblical claim merely meant to emphasize what an important event the birth was. Neither came to the explicit defense of what is undeniably one of the central tenets of Catholic theology.

This is the problem. Whenever you encounter a religious person who claims that there's no conflict between their religious beliefs and science, you have every right to engage in a discussion about the specific beliefs that they hold.

Do they believe in miracles? In my experience, religious scientists tend to avoid answering such direct questions just like they avoid answering questions about the efficacy of prayer, the existence of a soul, and life after death. I wonder why they won't answer these questions?

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John Wilkins Is an Asportist

 
Some questions are really very simple in spite of the fact that people want to make them complicated. When I ask you, "Do you believe in God?" it really doesn't require a lot of thought for most people. True, there might be a few people who want more clarification about the meaning of God but those people are the exceptions. Usually you can get a response by asking, "Are you a theist?"

There are only two possible answers to the second question. If the answer is "yes" then you are a theist. If the answer is "no" then you are not a theist. Most of the world can be conveniently divided into two groups: theists and non-theists. The others, those who answer "I don't know," aren't worth the bother.

We have a word for those who are non-theists. They are called atheists by my definition of the word. I use the word "atheist" in the same sense as any other word that begins with "a" and means "not." As Antony Flew puts it, the word atheist has the same connotation as "amoral," "atypical," and "asymmetrical." It means that you are not a theist. I'm also an athoothfairyist and an asantaclausian.

John Wilkins disagrees. He thinks the word atheist should be reserved for the strong belief that gods do not exist. When used in that sense, he would argue that he is not a theist and he does not actively deny the existence of gods. He is an agnostic. John divides the world into two camps—those who have a position on the existence or non-existence of god and those who don't. The latter group is the agnostics and he is one.

That's fine by me as long as John makes his definitions clear and he doesn't try to impose his definition of atheist on the rest of us. It would be wrong of John to call me an atheist using his definition so he better be careful. He would have to include me among the agnostics if he is being consistent. He'd also have to include Richard Dawkins. As a matter of fact, John might find it difficult to find anyone who is a true atheist by his definition.

I will try and respect John's wishes and refer to him as an agnostic who doesn't believe in god but doesn't advocate the nonexistence of gods as a philosophical position. However, I don't think I can go along with him in all cases ...

So, to summarise, when an atheist says to me I am an atheist because I lack a view, I am minded to reply, “I am also an asportist” for failing to have a team in any sport that I support. It makes about as much sense.

I'm sorry, John. I'll respect your (strange) opinion and not call you an atheist, but you really are an asportist!

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Religion and the Templeton Foundation

 
From Jesus and Mo.

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Blogging about Scientific Meetings

 
The question is whether it is legitimate for bloggers to report on what goes on at scientific conferences and meetings. I've done it several times and I never thought there was a problem.

Well, apparently some people disagree. Read about it in the latest issue of Nature: Science journalism: Breaking the convention?.

Blogs and Twitter are opening up meetings to those not actually there. Does that mean too much access to science in the raw, asks Geoff Brumfiel.

Next month I'm going to a meeting on "The Tree of Life." I intend to let you all know what goes on at that meeting but it shouldn't be a problem since the participants know what I'm doing and I won't be the only blogger.

There was a time, forty years ago, when some scientific meetings were very closed affairs and scientists could talk openly and frankly about what they were doing without fearing that it would be widely disseminated to non-insiders. There are still a few meetings like that but the vast majority are not.

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Scientists Are no Different from Anyone Else

 
I admire Stephen Jay Gould for many reasons but his honesty ranks right up there near the top of the list.

Gould never pretended that individual scientists could be completely objective. He always said that they are no different than other people who have biases and prejudices. The special attributes of a scientist are that they recognize their biases and struggle to not let them influence their science.

He wrote a review of "Not in Our Genes: Biology, Idealogy and Human Nature" - a book by Richard Lewnotin, Steven Rose, and Leon J. Kamin, The review was later published in "An Urchin in the Storm."

In that review he acknowledged that he shared many of the opinions of the authors. He also wrote ...

... we scientists are no different from anyone else. We are passionate human beings, enmeshed in a web of personal and social circumstances. Our field does recognize canons of procedure designed to give nature the long shot of asserting herself in the face of such biases, but unless scientists understand their hopes and engage in vigorous self-scrutiny, they will not be able to sort out unacknowledged preference from nature's weak and imperfect message.

The problem in scientific discourse is not the background of the scientist but the strength and logic of the scientific arguments. It may be useful to see *why* certain scientists adopt certain positions at a particular point in time but that explains the history of an idea and not its correctness.

Leftist scientists are more likely to combat biological determinism just as rightests tend to favor this quintessential justification of the statu quo as intractable biology; the correlations are not accidental. But let us not be so disrespectful of thought that we dismiss the logic of arguments as nothing but an inevitable reflection of biases—a confusion of context of discovery whith context of justification.

Gould often laid his cards on the table when he confessed to his background. Whether it was baseball, a love of history, or a preference for New York, these were part of his personality and sometimes they crept into his science.

But honesty is not always the best policy. If you are honest enough to admit to prejudices and biases—even while you fight to suppress them—you aren't necessarily going to be admired. Especially if your opponents don't reveal their biases and pretend to be completely objective.

By drawing attention to the fact that scientists are no different than anyone else, Gould handed his enemies a weapon that could be used against him. How many of you have heard the charge that Gould is a Marxist, or (gasp!) a Liberal, and that's why he advocated Punctuated Equilibria? This is usually meant to discredit Gould because he revealed his background. Other scientists, who aren't so open, are given a free pass.

This is why you see a book about Gould and his politics but not a book about the politics of some of his opponents.

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The Voyage That Shook the World

 
Watch the trailers and visit the website. Is this a film that promotes evolution?

No, it isn't [Creationists defend Darwin film].

Phil Bell, CEO of Creation Ministries UK, acknoweged that his organisation established a "front company" called Fathom Media, because they were concerned that experts such as Peter Bowler would not agree to take part in the film if they realised it was an "overtly Creationist" production. "At the end of the day," he said, "[when] people see 'Creationist', instantly the shutters go up and that would have shut us off from talking to the sort of experts, such as Professor Bowler, that we wanted to get to."

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Grey hair may be protecting us from cancer

 
Another article from New Scientist documenting the slow decline of that journal into a typical supermarket rag [Grey hair may be protecting us from cancer ].

GREY hair may be unwelcome, but the processes that produce it are now better understood and could be protecting us from cancer.

First off, I want to make it clear that many of us with grey hair do not find it "unwelcome" in spite of societal pressures to make us feel embarrassed.

Second, here's the actual paper and abstract [doi:10.1016/j.cell.2009.03.037].

Inomata, K., Aoto, T., Binh, N.T., Okamoto, N., Tanimura, S., Wakayama, T., Iseki, S., Hara, E., Masunaga, T., Shimizu, H., and Nishimura, E.K. (2009) Genotoxic Stress Abrogates Renewal of Melanocyte Stem Cells by Triggering Their Differentiation. Cell 137: 1088-1099.

Somatic stem cell depletion due to the accumulation of DNA damage has been implicated in the appearance of aging-related phenotypes. Hair graying, a typical sign of aging in mammals, is caused by the incomplete maintenance of melanocyte stem cells (MSCs) with age. Here, we report that irreparable DNA damage, as caused by ionizing radiation, abrogates renewal of MSCs in mice. Surprisingly, the DNA-damage response triggers MSC differentiation into mature melanocytes in the niche, rather than inducing their apoptosis or senescence. The resulting MSC depletion leads to irreversible hair graying. Furthermore, deficiency of Ataxia-telangiectasia mutated (ATM), a central transducer kinase of the DNA-damage response, sensitizes MSCs to ectopic differentiation, demonstrating that the kinase protects MSCs from their premature differentiation by functioning as a “stemness checkpoint” to maintain the stem cell quality and quantity.

The idea is that DNA damage causes stem cells to differentiate into melanocytes that eventually die. Since there are fewer stem cells there will be fewer melanocytes produced over time and hair becomes grey. The fact that damaged stem cells undergo terminal differentiation instead of remaining as stem cells means that they are probably less likely to serve as the progenitors of a cancerous cell line.

Whether this has any real effect on protecting us from cancer is an open question. I doubt it very much but it's an easy hypothesis to test. Is it true that people with grey hair develop fewer cancers than people of the same age with darker hair?

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Taxonomic Inflation

 
The number of new species discovered is growing every year, although we often hear more about threatened extinctions. In many cases this is because of new observations leading to the identification of new species. For the most part, these are not entirely new organisms—they are species that are closely related to existing species.

Given the ongoing battles between lumpers and splitters in the taxonomic community, one wonders whether the discovery of new species isn't just due to the elevation of varieties to the level of species. For example, there are many varieties of giraffe and some people propose that the current species, Giraffa camelopardalis, should be split into several species. This depends on your definition of species.

Christopher Taylor of Catalogue of Organisms reviews a recent paper that addresses the problem [Keeping an Eye on Inflation]. Turns out that the recent redefinition of species doesn't correlate with the increase in splitting so that doesn't seem to explain taxonomic inflation.

Unfortunately Chris doesn't answer the most important questions.

• Is it true that God has an inordinate fondness for beetles or is it just overzealous insect taxonomists?


• If you split G. camelopardalis then why not split Homo sapiens as well?

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Signature in the Cell

 
Denyse O'Leary can hardly contain herself 'cause Stephen Meyer's book is about to go on sale.

In case you can't wait, there's a Signature in the Cell website that explains the significance of this momentous event.

The foundations of scientific materialism are in the process of crumbling. In Signature in the Cell, philosopher of science Stephen C. Meyer shows how the digital code in DNA points powerfully to a designing intelligence behind the origin of life. The book will be published on June 23 by HarperOne.

Unlike previous arguments for intelligent design, Signature in the Cell presents a radical and comprehensive new case, revealing the evidence not merely of individual features of biological complexity but rather of a fundamental constituent of the universe: information. That evidence has been mounting exponentially in recent years, known to scientists in specialized fields but largely hidden from public view. A Cambridge University-trained theorist and researcher, director of the Discovery Institute’s Center for Science and Culture, Dr. Meyer is the first to bring the relevant data together into a powerful demonstration of the intelligence that stands outside nature and directs the path life has taken.

...

As a philosopher and a scientist himself, having worked in the field of geophysics for Atlantic Richfield, Meyer is able to step back from the fray of competing views about Darwinian theory and offer a searching, compelling investigation of life’s beginning.

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Education and Science vs. Religion

 
As far as I'm concerned, the proper teaching of science involves explaining that it is a legitimate and powerful way of knowing based on evidence and rationalism. The scientific way of knowing conflicts with the vast majority of religious beliefs. In other words, the proper teaching of science is a threat to almost all religions and, in that sense, it encourages skepticism at least, and non-belief at best.

In most countries that fact isn't a problem but in the USA there's a problem. If the proper teaching of science promotes a "religious" point of view, namely atheism, then science can't be taught in public schools. It's fun to watch the contortions that many atheists have to go through in order to escape the obvious conclusion.

Andrew Brown (not an American, I might add) points out the problem [on being told by PZ ...]. I agree with him just as I agreed that Michael Ruse was making a valid point at the recent Center for Inquiry conference [Wherein Michael Ruse Avoids My Questions].

Jerry Coyne tries to get around the problem by concentrating on the teaching of evolution (just the scientific truth) and not "science" [Andrew Brown makes another dumb argument for accommodationism]. I think this is disengenuous but I do agree with Coyne that Andrew makes a silly case for accommodationism.

Coyne says,

Actually, we teach evolution because it’s a wonderful subject, explains a lot about the world, and happens to be true. And yes, it’s likely that teaching evolution probably promotes a critical examination of religious beliefs that may lead to rejecting faith. But teaching geology, physics, or astronomy does that, too.

This seems to contradict his main argument since it implies that teaching science does, indeed, lead to rejecting religious beliefs. But, wait a minute, he goes on to say that ..

In fact, education in general leads to the rejection of faith. (Statistics show that the more education one has, the less likely one is to be religious.) Should we then worry about teaching physics, astronomy, or indeed, allowing people access to higher education, because those “promote” atheism?

No, we shouldn't "worry" about that but it would be foolish to deny it. The essence of the scientific way of knowing is evidence, rationalism, and also one-mindedness and skepticism. We need to teach that to our children. To deny that this is inimical to faith-based ways of knowing is to deny the obvious.

Should we constantly be looking over our shoulders because the courts may catch onto this?

Maybe you should, if you live in America. The evolutionist side in America has put a high value on winning court cases based on rather arcane legal arguments—who, besides lawyers, cares about the Lemon test? If the bad guys decide to fight back in the courts by challenging the teaching of proper science then watch out. I've heard there are a lot of lawyers in America.

Speaking of lawyers, John Pieret has an opinion on this subject [Science, Philosophy and Law].

Teach only the science and the "problem" evaporates. Any tendency to reject faith because of the teaching of the science is what church and state scholar Kent Greenawalt has called "spillover effects," which do not render the teaching unconstitutional because they are not a "primary effect" of it.

If I understand him correctly, the teaching of Intelligent Design Creationism is unconstitutional because its "primary effect" is to promote religion. The teaching of evidence based rationalism (i.e. scientific reasoning) has as its primary purpose the destruction of superstitious beliefs but the fact that this includes religion is just a "spillover effect."

Wouldn't it be ironic if American courts ruled that it is unconstitutional to teach children how to think?

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Common Sense, Rationalism, and other Points of Views

 
Steven Pinker is an evolutionary psychologist. In this debate he defends that point of view. The other participants in the debate don't agree and I think they make a lot of sense.

You can also listen to Steve Jones defend the idea that human evolution has stopped. In that discussion you'll probably notice that random genetic drift isn't mentioned. I get the impression that most of the time none of the participants think about anything other than natural selection when they're discussing evolution. (But see part 5, where "random variation" is briefly mentioned.) However, I'm sure they'll deny that they are adaptationists when challenged. I'm sure they'll swear up and down that they know all about the other mechanisms of evolution.

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Bora Zivkovic Writes About Journalism

 
Bora Zivkovic of A Blog Around the Clock has long been interested in the role of journalists—especially science journalists—in our society. He writes about the legitimacy of quotations in The Ethics of the Quote.

At the risk of incurring his wrath for quote mining, I give you one of the most important and controversial ideas in his posting.

Even when asked, journalists openly state that their role is not to find the truth, but to register the spectrum of opinions out there. That is stenography at best (not even that, as some opinions are never registered, including some very valid opinions), not journalism.

But that is absolutely NOT what the audience expects. Audience is already aware of the spectrum of opinions out there. They look for you to tell them exactly which one of those opinions is correct, and which ones are bunk. But you never deliver. Which is why people are mad, and the press has an extremely low ranking in popular opinion on trustworthiness.

If you disagree with the above paragraph, think why that is so? Did you hear it from your editors and colleagues? If so, they are dead wrong. If you learned it in J-school, your professors were dead wrong. Wrong, wrong, wrong, wrong, wrong, wrong!!!

Now think again.

Is everything you ever learned in a professional setting about the role of journalism wrong? Could be. Time for deep introspection.

I agree with Boris when he says that journalists don't deliver, however I disagree with him slightly about what they think they are doing. Many journalists think their role is just what Boris says it should be. They believe that journalists should be able to explain which ideas are wrong and which ones are correct. Many science journalists claim to be able to do this. They claim that they don't just report the opinions of scientists who disagree but provide "value added" by figuring out which ones are correct.

If that's what they're trying to do then they don't do a very good job in the fields that I'm familiar with.

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Would You Get a Baccalauréat if You Were a Student in France?

 
French high school students must obtain the baccalauréat if they are to have any chance of getting into university. Almost all teenagers have to write the nationwide standardized tests at the same time. About half of them pass.

Everyone has to write the philosophy exam, which was held yesterday. Charles Bremner tells us what questions were on the exam [Stress test for France's young philosophers]. You have four hours to answer one of the questions. How would you do?

If you were in the economics and social science stream, the questions were ....

1. What is gained by exchange?
2. Does technological development transform mankind?

If you were one of the science students the questions were ....

1. Is it absurd to desire the impossible?
2. Are there questions which no science can answer?

If you were in the literature stream the questions were ....

1. Does objectivity in history suppose impartiality in the historian?
2. Does language betray thought?

To me the questions indicate that France expects more of its potential university students than we do in Canada. We used to have standardized province-wide exams in Ontario but they were abolished 40 years ago. As far as I know we never had a test that everyone in the entire country had to write.

I don't think such a test has ever been popular in the USA.

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[Hat Tip: Uncertain Principles: Answers Matter More than Questions]

Deciphering Michael Ruse

 
To put it mildly, I'm not a big fan of Michael Ruse. I don't think he understands evolution very well in spite of the fact that he gives talks about it all over the world. I've been at some of those talks and they make me very angry [Michael Ruse: 90% 0f Scientists Are Selectionists, Evolution at Chautauqua, Darwinism at the ROM].

Ruse frequently argues the accommodationist position and he's gotten himself in trouble recently by taking on Jerry Coyne [Brown + Ruse vs. Myers: Are atheists responsible for creationism?]. Jason Rosenhouse has weighed in to defend the atheist position, pointing out that Ruse is very confusing [Ruse News]. Sometimes Ruse seems to be aiding and abetting creationism by allying himself with people like Bill Dembski.

Jason is particularly upset by the book Debating Design co-edited by Michael Ruse and Bill Dembski. I'm not bothered so much by this book. In fact, it's a very useful collection of essays by proponents of both sides. That includes people like Francisco Ayala, Ken Miller, Elliott Sober, and Robert T. Pennock.¹

In that book, Michael Ruse has an essay on the history of the argument from design. In order to illustrate how inconsistent and frustrating Ruse can be, I've selected a passage from the conclusion to that essay. Here, Ruse seems to be saying that the accommodationists are wrong. I think Ruse has it right, for once.

I draw to the end of my survey of twenty-five hundred years of the argument from design. Deliberately, I have tried to be nonjudgmental, merely telling the story of the ideas as they appear in history. But, as I conclude, I cannot resist drawing an obvious inference from my history. Intelligent Design theorists and atheistical Darwinians cannot both be right, but they are both surely right in thinking that they are more in tune with modern evolutionary biology than are the mainstream reconcilers of science and religion.

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1. I agree with Jason when he says, "Making matters worse was the fact that the four essays Ruse chose to represent “Darwinism” added up to a very weak case for the good guys. If all I knew about this issue came from that book, I would be an ID proponent."