Grammerian -- First of all I tip my hat to you for a writing long post and at least attempting to argue your case.
Thank you.
I'm not sure what you were trying to prove to me by telling me that you know the color of Robert Hessen's bathroom,
It's a subtle argument, I admit; but I had actually posted on the color of the towels in his newly constructed bathroom -- not the color of the bathroom itself.
You know, in some cities, Jason, they hang people for missing details like that.
but I'll skip over that and get to the important elements of your response.
I'm inebriated and ready. Shoot.
There is an immensely important difference between the inference an archeologist makes when he finds an arrowhead or some likely human designed object and "ID theorists" inferring that the universe has been "designed" because of discoveries about its structure. We have physical evidence that humans exist
So? And if we didn't have such evidence, how and why would that force us to doubt the inference that they exist, based on the evidence? Most of the time you don't see the smoking gun, my boy; you just need to see the dead body and the bloody footprints. You infer the rest.
and probably physical evidence that humans existed in the location where the likely designed objects in question have been located. So it is in fact reasonable to infer that a human being was the designer.
"Reality" is one thing; our knowledge and experience of reality is another thing. The latter conforms itself to the former; not the other way around. If we have no direct perceptual experience of an entity, we make do with indirect percepts -- inferences. "Design" is an inference. It's a characteristic mark of ALL intelligence; not just human intelligence.
It is usually reasonable to infer human intelligence, when finding designed artifacts. In fact -- and you've forgotten this point -- animals of all species display intelligence. Bird nests, beaver dams, and bee hives, for example, all display characteristic marks of having been designed by intelligence: a high degree of specified information, together with the ability to create functional structures, essentially, ex nihilo. Don't quibble over the particular way in which many animals appear to exercise intelligence (a way we often call "instinct," which is a fancy way of labeling something we just don't understand). It's intelligence, just the same.
We have lots of perceptual evidence that humans modify natural objects for their own purposes and we can compare these objects to those that naturally occur in nature and make a good inference.
And furthermore we have no reason to think that these marks of intelligence -- these modifications of natural objects -- are unique to human intelligence. They are marks of intelligence per se. Humans modify natural objects; birds modify natural objects; beavers modify natural objects; bees modify natural objects; ants modify natural objects; etc. When we compare a heap of twigs to a mysterious and elegantly constructed bird's nest, we see immediately that the first is a product of random forces, the second, a product of intention. Again, forget about how that intention is "packaged"; whether in the form of concepts or so-called "instinct." It's irrelevant as far as this point is concerned.
And if we lack perceptual evidence of the identity of the designers, we are stuck with making a not-so-good inference. So what? A not-so-good inference is better than no inference, and it's better than a completely mistaken one based on what appears to be your premise: if we can't perceive the designer and shake hands with him, then for some reason or other it is philosophically "invalid" to infer his existence based on what we know about intelligence in general; i.e., that it is the only one of the 3 causal factors that we know of capable of producing "complex specified information," irreducibly complex structures (even simple ones, like mousetraps), and creation of meaningful information "ex nihilo," meaning "out of otherwise meaningless or non-functional junk."
I don't know why you should feel this way. It's not required by Objectivism, or anything else. Is it a job requirement at your bank, or something?
Anyway, I take it you're not a space buff. You aren't excited by space research, right? You probably feel that SETI -- the "Search for Extra Terrestrial Intelligence -- started by NASA some years ago is not only a waste of the taxpayers' money, but logically and philosophically absurd. After all, you argue, we only have direct perceptual experience of human intelligence, and have NO evidence at all to suggest intelligence other than human intelligence (and, grudgingly, animal intelligence). So why bother shooting probes into space with embarrasing pictures etched into them, or pointing expensive radio telescopes toward various star clusters in the hopes of picking up intelligible signals; i.e., marks of design being purposely beamed out into the universe? What a waste! What a fraud! First of all, if the marks make sense, then they're obviously of human origin, because we ONLY have experience with intelligible signals made by humans (therefore, reality must conform to our experience of it, rather than the other way around).
What are you going to do if SETI actually begins to pick up a signal, as in the movie "Contact", comprising the first 100 prime numbers? Are you going to claim it's random? Of course not; the message is too LONG to be random. One or two primes in a row might be accidental; but 100? No way (this is an example specified complexity; it's complex and hits a unique target: the set of primes between 1 and 100). Would you claim that it's of human origin? (Either humans are signalling us from the beyond or the claim is a fraud, because, as you never tire of insisting, we only have experience with human intelligence). I hope not.
The nanotechnology we find in the cell and in living organisms in general -- the bacterial flagellum and the vision cascade, for example -- are exactly analogous to receiving a highly structured, complex, and specific signal from space. The chances of getting a signal comprising the first 100 primes by some sort of random process is infinitesimal. The fact that Dawkins may claim that there is a "non-zero probability" of this event happening by chance is NOT GOOD ENOUGH as an explanation; it's not good enough qualitatively, and it's not good enough quantitatively. The same can be said for the creation of a functional protein with a length of 300 amino acids. The chances of just THAT protein coming together, is 1/20^300, which is larger than the universal probability bound of 1/10^150. The number may be real and "non-zero" but it's physically meaningless. We are able to infer human design only because we know that the modifications that took place on a particular object do not occur naturally.
(1) How do we know that? Do we, perhaps, perform experiments? Is that what you're thinking? So, in order to KNOW for certain that there is nothing in the nature of ink-dots on lined paper that by nature forms a series of marks that we recognize as "Beethoven's 9th Symphony" we, perhaps, perform trillions of "splatter" experiments; spraying ink-dots onto lined paper in various random ways. If we fail to come up with Beethoven's 9th -- let alone a simple 4-bar tune we can hum -- then we have, to your satisfaction, proved that "Beethoven's 9th" could not have been a product of "nature" but of "human intelligence"?
(2) Why only human intelligence? Any ornithologist can tell you whether a heap of twigs is the product of chance or whether it's a nest. In fact, most persons can do it, not just those specially trained in the mysterious ways of birds.
To infer that the WHOLE OF EXISTENCE is the product of an intelligent designer is a claim to knowledge that would require an entirely different set of guidelines and first and foremost it would require that we establish evidence of an intelligent designer capable of such a feat. Obviously not. You started with a comparison of things, from which we then -- later -- infer the existence of a designer (an architect or a blue jay). Things --[inference]--Designer. That's the schema of the reasoning. Now, for no reason, you assert that when we deal with the universe as a whole (and, I assume, biological systems), we are not to start with a comparison of things, but we must a priori establish the existence of the designer, and then work our way back to a comparison of things! Designer-[inference]-things. Why? Says who? The form of reasoning stays the same, whether we 're reasoning from "nest-[inference]-designer(yes/no)" or "romantic novel-[inference]-designer(yes/no)" or "bacterial flagellum-[inference]-designer(yes/no) or "finely-tuned nuclear resonances inside stars-[inference]-designer(yes/no). None of this is to say that we will or must answer "yes" or "no" to any of the above; only that the form of the argument remains constant. It's nothing but prejudice (if you were less innocent, I'd call it intellectual bigotry; I'm giving you the benefit of the doubt) that makes you reverse yourself on the big issues like those having to do with origins. You are trying to align reality to your philosophy (or what you believe your philosophy to be), rather than adjusting your philosophy to fit reality. "If we haven't actually met and shaken hands with a specific kind of designer -- one capable of making nano-machines out of protein molecules that rotate thousands of time per minute and can stop on a proverbial dime -- then we may not infer the existence of such a designer by evidence he leaves behind. We have to see him. When it comes to origins, we're all from Missouri; you gotta show me." You can refute Darwinism, but that doesn't get you any closer to being able to call your hypothesis "Intelligent Design Theory". Sure it does. There are only 3 metaphysical causes of things in the universe: (1) randomness; (2) strict determinism; (3) purpose. If you have more you'd like to add, you should go ahead right now and add them. We know that the genome is a fabulous little miracle of digital information compression -- exactly like a software program. How did the software program get in the nucleus of the cell? Can chance generate a functional algorithm? (answer: no) Can chance generate several functional algorithms and then integrate these algorithms into larger functional units (called "organisms") (answer: no). Does chance have any effect at all on software programs? Yes. If you take your software disk and play frisbee with it at the beach, sand, sea, and wind, will degrade it. Computer "worms" and "viruses", while not exactly random work in much the same way as randomness on an algorithm: they destroy the specificity of the steps. Can strict determinism generate information? No. It can move information from one place to another (billiard balls; electrical currents over telephone wires) but it doesn't create the information. Must we be trite, Jason, and say "Oh, we don't have experience with deterministic laws as they might exist in another galaxy; we only experience strict determinism in our own solar system." If F=MA in Pittsburgh, isn't F likely to equal MA in Andromeda? Yes, I think so (so do most people). Can purpose generate information? You betcha! That's what it does best! All kinds of information: important information, worthless information, high-grade, low-grade, noble, vulgar, relevant, and pointless. Must we be trite, Jason, and say, "Oh, we only have experience with human (and animal) intelligence on earth; we have no way of knowing what intelligence could possibly be like in some other galaxy, assuming it even exists." If a stream of information encoding the first 100 primes is broadcast by WABC radio and received in Albany, NY, isn't it just as meaningful -- just as much a sure, certain, mark of intelligence -- if it's received in Brooklyn, from an unknown broadcaster? (Yes, it is. Whence it's being broadcast and by WHOM is irrelevent to the question of whether or not it's a sign of intelligence). If a macroscopic object comprising a metal stator, rotor, finely-notched gears, a power source, and an obvious purpose -- locomotion -- is immediately understood to be a product of intention (not because we imagine anything about its designer, but because we pay attention to the thing itself and see that it's a highly specific kind of thing, with a specific purpose, and that nature doesn't provide us with such things), then shouldn't a microscopic version of the same object comprising a protein rotor, a protein stator, finely-notched protein gears, a biochemical power source, and an obvious purpose -- locomotion -- be considered a product of intention (not because we can imagine anything about its designer, but because we pay attention to the thing itself and we see that it is a highly specific kind of thing, requiring highly specific parts that are in fact useless by themselves)? I think so. If you post again on this subject, you should avoid the whole issue of who or what the designer is, as it's obviously unanswerable and is therefore nothing but a red herring. Materialists cannot answer what was the first "material cause" that started all other material causes, and it obviously makes no difference; you can still study things and the various material causes that affect them without any knowledge of what "started the whole thing moving." The specific "name" or identity of a designer is irrelevent to considerations of whether he/she/it employs intelligence and leaves the usual marks of intelligence that ALL intelligent beings leave qua intelligent beings: complex specified information. That's the test: complex specified information. If it's only complex but not specific, it could very well be a product of chance (splatter paintings are complex but non-specific). If it's specific, but not complex, it could very well be a product of rigid determinist law (crystals have an unvarying boring structure; they grow according to rigid deterministic laws. True, the way in which the atoms are configured in a crystal are highly specified -- i.e., a certain atom MUST occupy precisely THIS spot in order for the crystal to maintain its structural integrity as a crystal -- but its predictable regularity marks it as an unlikely candidate for having been produced by intelligence. If it's both complex and specific, it could ONLY have come about by intelligence, and there's nothing in the nature of complex specified information that requires that it be a mark ONLY of human intelligence. It's a mark of intentionalisty, purpose, and intelligence, per se.
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