Showing posts with label Explanation. Show all posts
Showing posts with label Explanation. Show all posts

06 June 2023

Design without a designer: the "British tendency" and introduction

One of the most interesting books I've read in the last few years was The Gene's-Eye View of Evolution by J. Arvid Ågren. The author explains the gene's-eye view both scientifically and historically, and I hope to write about the book sometime soon. But for now there's one point he makes that I found fascinating. Citing Kim Sterelny (an Australian philosopher of science who has written on personalities in evolutionary biology, esp. Gould vs. Dawkins), he identifies two major emphases (Sterelny calls them "tendencies") in evolutionary biology: the American interest in diversity and the British interest in design. These are pretty crude distinctions, at least because examplars of the "British tendency" include Americans like Dan Dennett. But the point is that one of two major streams of thought in evolutionary science is the challenge Paley made famous and that inspired Darwinthe one that inspired The Blind Watchmaker and its author. It's the challenge of explaining design in the biological world, and the most notable characters in that story are Brits from three very different generations.

Schematic representations of the type IV filament superfamily of nanomachines, from Figure 1 of Denise et al. 2019

I'm not British (I'm just a wannabe) but I'm drawn to that question too. My interest is probably partly due to my time served as a Christian believer, since the Christian god is a common unworthy beneficiary of the curiosity and wonder that nature inspires in humans. I have always objected to the whole construction: we see cool and extraordinary stuff in nature, we don't seem to have an explanation, so we turn to a god as an "answer." Nothing about those stories appealed to me, not when I was a committed believer and not now that I am an emancipated apostate. One problem, that I've mentioned before, is that I am apparently of the British tendency: I see the design, and I want to explain it. Design is the question, and not the answer to any interesting question. Design is what I see. I don't need a religious apologist to convince me that it exists.

16 September 2011

New limbs from old fins, part 2

Titktaalik roseae.
Image from
https://tiktaalik.uchicago.edu/index.html
The second post in my series on limb evolution is now up at the BioLogos site. This installment reviews the fossil evidence on fin-to-limb evolution, introducing the famous Tiktaalik. Next up: evidence from developmental biology.
The first post at BioLogos outlined limb structure and some historical background. The series at BioLogos was spawned by an idea here at QoD, which aimed to discuss some new findings in the fins-to-limbs story. Those new findings will be discussed in the final installment of the series at BioLogos.

*Edit July 2020: The series was consolidated into a single article on the BioLogos site. The link now goes to that single article.


08 September 2011

New limbs from old fins, part 1

Last month, I started a series on the topic of limb evolution, here at Quintessence of Dust. That series has been transformed (through a series of intermediates) into a series of posts* at the BioLogos site. The first installment is now up, and it provides an expanded introduction to the topic and a little historical context. Subsequent posts will tackle fossils, developmental biology, genetics, the explanatory role of design, and related themes.

So go check out the introduction, and feel free to contribute comments, questions and suggestions here. And enjoy the image below, from Wellcome Images, which is featured in the post at BioLogos. Cool, huh?


*Edit July 2020: The series was consolidated into a single article on the BioLogos site. The link now goes to that single article. 

31 May 2010

Bread and circus: Signature in the Cell at Biola (Part III)

Here I'm continuing my discussion of the Signature in the Cell book-signing event at Biola University on 14 May. You'll want to read Parts I and II before reading on.

My second question to Steve Meyer was the one question I most wanted to ask him, both out of personal curiosity and because I thought the answer would help demystify many of his claims. The exchange that resulted was memorable – on that, everyone seems to agree. But the nature of my comments has been profoundly misrepresented by Meyer's hired guns. I hope that this will be crystal clear when I'm done here.

27 June 2008

Uncommon Descent conversation, part 4

A few interesting responses on the Theistic Evolutionists...We Can Help You thread at Uncommon Descent, one from a poster named jerry who asked a few straightforward questions. My response is below as usual.


To Jerry @68:

Thanks for the words of welcome. I need to be relatively brief now, especially on Behe's work, but I'm happy to discuss biology and evolution with anyone anytime, and I welcome questions, the more specific the better. I hope you and the others here will be patient with me: I work full time in the lab, run a blog of my own, and juggle several additional writing projects among my time with my wife and four kids. When/if there's a question you really want me to address, make it clear.

First, re banning on this site, I've heard from too many decent people on this topic to believe that the policy here is a good one. And the claim that people are banned due to "ad hominems" is laughable, as anyone who reads this blog knows all too well. I've been warmly welcomed, and that's all that matters in this conversation, but please don't ask me to defend your venue. It is what it is, and I happen to think it's a mess -- let's leave it at that.

"I think design is the question, and you think it's the answer." Here, basically, is what I mean. In your first paragraph, you note that you and others here "do not believe there is any naturalistic mechanism that can explain macro evolution or the origin of life," and so you "opt for design events as the only answer." Design, for you, is the answer, and the question was how did these biological systems come about? In between, we find your conclusion that the phenomena in question cannot be explained naturalistically.

I start with the same question: how did these biological systems come about? At the same time, I notice design, "purposeful arrangement of parts," even "prodigies of nature." As I already mentioned in my first post here, I'm quite happy discussing design, and completely reject the suggestion that design has no place in science. Baloney! Design is what we're trying to understand. Design is the question. Here is this biosphere, filled with mind-blowing nanomachines and indescribably intricate processes. Do we need a mathematically-inclined philosopher to coax the specter of "design" out of modern probabilistic theories? Do we need an underinformed biochemist to locate "design" through analysis of mutation rates in Plasmodium falciparum? Good heavens, no. It's right there; it's everywhere. Detecting design, for me, is almost effortless, natural, automatic. (Consider the vocabulary of cell biology, which we can further discuss later.) And so I identify "design" as the very thing I'm trying to understand. My question becomes how did all of this design come about?

I think, then, that we can identify at least two crucial ways in which our thinking diverges. First, design for you is the stuff you use to fill explanatory gaps -- it's the answer. For me, it's the thing we seek to understand -- it's the question. Second, you are convinced that "naturalistic" explanation of natural history is not possible. I'm not at all convinced of this, and in fact I expect God's world to be largely amenable to natural explanation. In other words, I expect that naturalistic mechanisms can account for biological evolution, just as I expect that they can account for embryonic development and for, say, autism. Did that answer your question?

And what about Behe's The Edge of Evolution? Writing carefully about his errors is not easy; evolutionary genetics is challenging under the best of conditions, and laypersons are understandably poorly-equipped to grasp the necessary details. I have been planning a series on my blog, and this conversation might get that project moved up on the to-do list. I've explained some of the most dramatic errors on my blog, and I'll add three further comments here.

1. In TEoE and elsewhere, Behe presents a highly simplified vision of adaptation and microevolution, in which only beneficial mutations are maintained in populations. He gives the impression that a population would only harbor a given mutation or polymorphism if that change had been specifically favored by selection. This is a substantial mischaracterization of evolutionary genetics, overlooking some very important aspects of eukaryotic genetics. There are several mechanisms, well-known to geneticists but almost universally neglected in popular discussions of evolution and inheritance, that can lead to the maintenance of a non-adaptive or "non-beneficial" allele in a population, especially in a sexually-reproducing diploid population (like, say, Plasmodium falciparum). Moreover, during evolutionary and/or environmental change, the beneficial-ness of a particular allele can change completely. Beware of simple evolutionary stories in which adaptation can only proceed in happy little steps from good to better to best. Genetics is more complicated (and interesting) than that.

2. The book's central argument is based fundamentally on population genetics, but ignores the work of the world's most prominent and accomplished geneticists. Allen Orr, for example, is precisely the kind of expert whose work should be the focus of Behe's analysis, but Behe's references to Orr's work are minimal. He leaves untouched the entire field of evolutionary genetics, merely cherry-picking two of Orr's papers. The point is this: a serious consideration of evolutionary genetics -- never mind a complete rewriting of the entire field -- should show marks of serious engagement with existing ideas. TEoE doesn't even try to do this. And most tellingly, Behe hasn't been able to get population geneticists to endorse his book, or to follow up on his assertions. Did he even ask Allen Orr to read the manuscript before going to press? Has he asked Allen Orr to critically review the book, the way any real scientist would seek critical feedback before (or after) advancing a big new idea?

3. If Behe's claims in TEoE are correct, he will soon be the most celebrated biologist since Watson and Crick, and perhaps of all time, for he will have shown conclusively that essentially everything in the biosphere has arisen through mechanisms unknown to science. It is impossible to exaggerate the magnitude of the impact of such discoveries, and I assure you that if I thought there was anything there at all, I would hasten to follow up on Behe's skeletal introduction, devising bioinformatic analyses to bolster his hypothesis and working hard to establish myself as a part of this historic sea change in science. I would achieve scientific "immortality" for myself, worldwide acclaim for Calvin College, and maybe enough of a raise to retire my student loan debt while paying for Christian school education for my kids. Guys, if Allen Orr or Michael Lynch or Sean Carroll or Francis Collins or Craig Venter thought there was anything even remotely plausible about Behe's analysis, they would marshal resources of every kind to pursue the question, and some of them would gather investors and start an institute, bearing the name of some benefactor eager to have his/her name associated with the most momentous discovery of the 20th century and with the Nobel Laureate who made it happen.

Wake up, people. There's nothing there.

28 March 2008

In high praise of Howard Van Till

Howard Van Till is one of my heroes. It's been a month and a half since his address to the Grand Dialogue, and I still think about it, even though the ideas were all familiar to me. I think this is due partly to the fact that the excellent talk displayed Howard's disarming warmth and generosity, and partly to the fact that he was already one of my heroes. Here I'll discuss some of the main points of the talk, and in the process I hope you'll discover why I hold Howard Van Till in such high esteem.

Howard is professor emeritus of physics and astronomy at Calvin College, where I teach and work. The publication of his 1986 book The Fourth Day – and the ensuing controversy at the college and especially in the Christian Reformed Church (CRC) – had an enormous impact on both. Some commentators suggest that the disputes over evolution that were spawned by the book are largely responsible for the existence of an entire denomination, the United Reformed Church, which represents one of the major secessions from the CRC in the last two decades of the 20th century. The book actually did not tackle biological evolution so much as it described cosmic evolution, the ancient universe, and the tragedy of "scientific creationism." It contains immense wisdom on the nature of science, and many of my colleagues still give it pride of place on their bookshelves.

The controversy exacted a toll, though, and I know just enough of the story to know that it is a sordid and disgraceful tale. I suspect that Howard is hundreds of times more gracious than I would be. And some of his recent public remarks give me the impression that the scandalous (if not blasphemous) behavior of our community led Howard to move away from traditional Reformed Christianity. Howard's theological pilgrimage is not my subject here, but this aspect of Howard's journey is something of a backdrop for my own life as a Reformed Christian scientist, if only because I couldn't do what I do at Calvin if it weren't for Howard and his contemporaries.

Howard's talk was entitled "IS THE COSMOS ALL THERE IS? The quest for answers to big cosmological questions." There are plans to post video at the Grand Dialogue site, but in the meantime you can download the extensive outline that Howard provided from my personal website.

Here are Howard's main questions, with comments that don't already appear on the outline, and then some comments on the question & answer period that followed the lecture.

1. Why is there something rather than nothing?

Howard says this is a "hard question," and I guess we have to agree with him there. This was one of my favorite sections of the lecture, so here it is approximately verbatim, in quasi-dramatic form.

Religion. Because God made something.
Howard. Sorry, that's the answer to a different question. You still have to explain why there's a god vs. no god.
Religion. But it's impossible for God not to exist. He necessarily exists.
Howard. Sorry, that's just too easy. Not all assertions are true, even if offered by brilliant philosophers or theologians.
(Steve. Touché.)
P.W. Atkins & Co. It just happened. From nothing.
Howard. Sorry, that doesn't work either.
I'll just interject here that one reason I look up to Howard Van Till is that he seems to share my discomfort with being identified with a "side."
Howard. What about: "we don't actually know." What we have here is a profound mystery that should inspire profound awe and humility.
At that point, Howard referred to a folk singer named Iris DeMent, and quoted this lyric:
Everybody's wonderin' what and where they they all came from
everybody's worryin' 'bout where they're gonna go
when the whole thing's done
but no one knows for certain
and so it's all the same to me
I think I'll just let the mystery be
The song is "Let the Mystery Be" from the Infamous Angel album.

2. What is the universe like?

Howard identified this as an "easier" question, but he tackled one not-so-easy question when addressing the nature of the universe.

As you can read on the outline, Howard described the universe as "big and old, nearly empty and mostly cold," but emphasized the fact that the universe has "a formational history that is readable by natural sciences," including a formational history of life on earth. Then he outlined what he calls the "Right Stuff Universe Principle" (RSUP), which posits that the universe ("amazingly") has the Right Stuff (resources, potentialities, and capabilities) to actualize everything we see, naturally. (Call it "fine tuning" if you want; same thing as near as I can tell.)

As you might guess, 'naturally' means 'without the need for supernatural filling-in', and 'supernatural action' means specifically coercive divine action; I learned that this latter phrase is the language of process theology. Howard's summary: "The principle is a statement about the adequacy of natural causes to accomplish all the formational histories in question."

If you've read Howard on "robust formational economy" then much of the preceding should sound pretty familiar. But then Howard addressed this question, which I find tiresomely familiar: how did science come to adopt the assumption of the "adequacy of natural causes to accomplish all the formational histories in question"? Quoting Howard:
Some religious critics object to science unfairly excluding supernatural causation. Sorry…that’s a serious and mischievous misrepresentation of the history of science’s consideration of assumptions. [...] The “hybrid” approaches were discontinued because they were inadequate to explain formational histories. The “right stuff” principle was adopted because it worked.
The ellipses indicate parts I didn't write down, but I think it's clear what Howard is getting at. And I think he's completely right. Can you see why this man is one of my role models? The RSUP, in Howard's eyes, is more than just "fine tuning," more than just "getting a bunch of numbers right." It is a truly astounding fact of the natural world. And it raises an obvious and difficult question.

3. How can something as remarkable as the RSUP be true?

Howard proposed several possible answers, found on the outline, including three religious answers worth expanding here (roughly quoting Howard in all cases):

  • In the spirit of St. Augustine, assert that the cosmos is a creation, a manifestation of the Creator's creativity and generosity. God was both able and willing to give it that rich a being. Howard: this is the solution I used to recommend, and still recommend to those embracing “traditional Christian theism.”
  • In the spirit of process theology, postulate that the very natures of God, the world and the God/world relationship are such that supernatural intervention is excluded and so the RSUP has to be true.
  • In the spirit of the ID movement, cancel the question. Deny that the universe has the Right Stuff.
I'm waiting for someone to explain process theology to me. I did buy a brand new book at the conference, which contains lots of process theology (or so I'm told). I'm interested, but my commitment to "traditional Christian theism" is non-negotiable, so I guess I'll just browse.

Howard dismissed the "Cosmic Casino Hypothesis" (the RSUP is the result of dumb luck) as "not very helpful" and he seemed cool to the multiverse. I suspect he favors this last option, quoting as best I can:
And then there's agnosticism, or humility. We'll just say that we don’t really know. Let the mystery be.

4. Does the universe need a creator, and if so what does a creator do?


In this part of the talk, the main idea I found notable was the question of whether there has always been a universe. If I got Howard right here, he said:
I was taught that the answer is clearly “no.” But I’m inclined to disagree now.
I'm not sure what he meant on that one.

5. How would anyone know what a creator is like?

Howard introduced this final section by noting that this question was likely to be the most "disturbing and thought-provoking" of the lecture, stating with disarming good humor but unapologetic bluntness that "I want you to go home with new questions." His focus was on scientific explanations for religious belief, and the outline provides significant detail.

And it was interesting, and it was thought-provoking, but it was hardly disturbing to me, probably because I don't understand why explaining something – whether it's religious belief or photosynthesis or genetic recombination or zits – reduces its religious significance, its majesty, or even its mystery. I've heard about Pascal Boyer's work, and Justin Barrett's, and it's cool stuff, and I just don't get all freaked out about it. Explanation is no alternative to belief.

Howard emphasized the idea (after Justin Barrett) that belief in the supernatural could have emerged through the action of our so-called hyperactive agency detection device (HADD), which is basically the high-sensitivity aspect of our consciousness that jumps at the sound of a twig snapping in the forest. After exploring these interesting ideas, Howard concluded that "having religious beliefs is as natural as natural can be." Then he closed with comments that I jotted down as follows:
But then…how can this brain be trusted to give us true answers [to the big questions above]? One suggestion that is worth testing: perhaps we should deal with these intuitive beliefs the same way we would deal with a ‘snap’ sound in the jungle. We should begin with our intuition, but then turn the question over to our slower, more rational evaluation and see if it holds up. (I place a very high value on rational, as many are quick to point out...) Run the belief through some basic tests, and dare to honor the score. Don’t believe something because it's “emotionally reassuring” or because “tribal orthodoxy” holds it to be true.
"Dare to honor the score." That's a dramatic challenge, and I think Christians should be unafraid to accept it. We have nothing to fear from a sober examination of God's world.

Aftermath and concluding comments

After the lecture, there were responses from two local physicists, including my friend and colleague Deb Haarsma, then there were questions from the audience.

Watching Howard handle questions was, for me, impressive and humbling, and it was this experience that caused me to conclude that Howard was not just a hero but a true role model. Somehow, he's able to combine generous openness with blunt (even fierce) criticism. Some examples:
  • In his response to a rambling comment from an audience member, Howard concluded: "I don't know as much as I used to." The audience answered with its biggest applause of the day.
  • His response in full to a sickeningly self-indulgent sermon riddled with Christianese platitudes and proof texts: "You've given your testimony and we should just leave it at that."
  • One perceptive questioner wondered whether the evolutionary explanation of belief (HADD) would cast the same doubt on scientific understanding as it would on religious belief. Howard identified this as "a classic question and a good one," and agreed that both science and religion "deserve equal criticism." But then this: "When I look at how traditional beliefs are handled in religion vs. science, I think science is doing a superior job with respect to examining its 'traditional beliefs'."
That last comment is the kind of fearless confession that makes me admire Howard so much. It's just not fashionable, especially among Christians, to say that science is better at self-criticism and error correction than is Christianity. But it's true, and maybe someday I'll learn, from Howard, how to be brutally frank without being brutal.

One last thing. I don't know whether Howard Van Till self-identifies as a Christian. And I don't intend to walk away from my faith (or, more specifically, from what I believe to be revelation) under the influence of scientific explanation. But when the subject is science and explanation, I agree with Howard a lot more often that I do with most of the Christians I know, and he has a passion for truthtelling that would completely transform the so-called faith-science dialogue, if even a few more people followed his lead.

01 January 2008

De-bunking, not debunking

I'll soon post the first in a series of articles that will explain why I believe that Christians are unwise to turn to Reasons To Believe (RTB) or to other proponents of "intelligent design" for competent Christian commentary on evolutionary biology. I think it's important for Christians to reject folk science and the lack of integrity its presence implies, and my goal in creating Quintessence of Dust is to help Christians understand biology.

But in response to my introductory post on RTB's repeated misuse of the concept of "junk DNA," a commenter, dbecke, raised a very serious concern regarding this quest of mine:
I'm still looking for a philosophical and theological position here that isn't "folk" philosophy or theology. As I mentioned earlier, I'm not sure it does a great service to those of us in the evangelical community who want to confront this honestly to merely debunk popular creationist organizations. We need serious evangelical theological input on how all this relates to the doctrines of scripture, man, and the fall. Are there theologians at Calvin, for example, who will accept and contextualize your position? Otherwise it seems to me that there's a danger of debunking people's faith along with the folk science. [italics are mine]
My comment in response mentions some resources that dbecke and others might consult in search of evangelical "contextualization" of common descent, and I try to reveal why it is that I'm not as agitated by the theological issues as are some of my friends and colleagues. But that is insignificant compared to the risk of "debunking people's faith," which is my subject here.

I think the thrust of dbecke's point is that the exposure of deficient creationist folk science by itself is not helpful, because thinking evangelicals also need a theological framework within which to consider natural history and causation. In a very basic sense, I agree, because I affirm that all Christians need a theological framework within which to consider all of creation. And even more generally, I think that dbecke is right to call on evangelical scholars to carefully consider the ancient earth and common ancestry in the context of historic confessions of Christian faith and traditional commitments of evangelical Protestantism.

But I have two big problems with the way the challenge is presented. Addressing these concerns gives me the opportunity to be clear about my theological perspective, and about the risks I see in most creationist apologetics. My intent, then, is not to contradict or correct dbecke as much as it is to explain exactly why I strive to discredit creationist folk science (and lies).

My two objections to this challenge involve my rejection of these two proposals:
  1. It is assumed that the faith of a Christian can be undermined ("debunked") by rhetoric or argumentation; and
  2. It is asserted that, given the aforementioned assumption, the debunking (by a fellow Christian) of bogus apologetic claims entails unacceptable risk to the faith of those who embraced those claims.
In short, I don't buy the premise and I disagree even more vehemently with the conclusion.

Those who know what it means to be Reformed might already understand my rejection of the premise. I hold faith to be a function of God's grace, so that people come to faith by virtue of the work of God, who alone brings the dead to life. I'm a good enough Calvinist to believe that no one can be snatched out of God's hand. Therefore, I don't believe that people are won to faith by reason, and conversely I don't believe that people can be separated from Christ by argumentation. (How all this actually works is another topic.) So if I seem to be unmoved by warnings about "debunking" people's faith, chalk it up to my Calvinism (and roll your eyes if it helps).

But I'm even more concerned about the suggestion that debunking folk science can lead to the "debunking" of someone's faith. For the sake of argument, let's grant that someone could be talked out of their belief. Now let's imagine someone who has based some measure of his belief on false claims regarding the natural world. For example, let's consider someone who has come to faith after reading Creation as Science by Hugh Ross. (We'll call this person Sam.) Now let's assume that Sam actually believes that "biologists have yet to observe any significant evolutionary change, other than extinctions" (p. 142) and that Sam concludes (with Ross) that this factoid (among others concocted by RTB) points to the reliability of Genesis 1. Sam's faith is contaminated by folk science, and in this case the folk science is bogus and easily refuted.

Sam's faith, then, is vulnerable to whatever extent it is dependent on folk science. And there are three possible outcomes here. Maybe Sam will sail through life without ever confronting the most basic facts about evolution. Or maybe Sam will live in blissful ignorance until the fateful day that s/he meets, say, Sam Harris. Or maybe Sam will meet fellow Christians who will help decontaminate his or her faith and, if all goes well, leave her or him strengthened and encouraged by the knowledge that the foundation of our faith is not to be found in our understanding of eukaryotic genetics.

If you want to worry about Christians being exposed to the "debunking" of their faith, you should worry most about that second possibility. (See Ronald Numbers' testimony at the beginning of The Creationists for an example.) If you want to help, then think about ways to encourage Christians in their faith as defined by your favorite creed, focused on the only one with the power to save. And if you want to express anger, vent it at those who are peddling shabby folk science labeled as 'apologetics'.

One of my aims is to help people de-bunk their faith. Bunk is worthless at best, dangerous at worst, and a disgrace to the name of Christ in any case.

I'll sign off with this little fable I composed (in consultation with a budding novelist to whom I've been married for 23 years and 3 days). I hope it crystallizes my ideas and intentions so that I don't need to express them again soon.
The New Bicycles

Once there was a town in which there were many large highways that converged around a prominent hill. Atop that hill sat the town's only library. In order to get to the library, citizens of the town had to traverse the highways, which were frequented by speeding trucks and vehicles driven by reckless and malicious punks. The highway system was occasionally expanded, and there were frequent if not always confirmed reports of grisly deaths on the highways. Citizens had always found various ways to get to the library in safety, but many never attempted the trip, and folks were always looking for safer and more convenient routes to the top of the hill.

One day there was a commotion in the town square, which was situated about a mile from the library. A tall, wise-looking man in a suit was advertising a new and highly effective means of getting to the library. He was selling bicycles, and his claims were extraordinary. "This bicycle," he announced, "will get you safely to the library every time, and it will be faster and easier than any other means you can imagine. This bicycle has been compared to every other conveyance ever designed, and it has been found to be utterly superior to all of them."

Some people were a little skeptical, and asked some obvious questions. How do you know so much about bicycles? "I worked for ten years as a car salesman." Who designed the bike? "I did, with some help from my assistant, who has done detailing on motorcycles." How does it work? "Simple. Just read the manual. You ride, really fast, straight up this road till you get to the library." Wait, is it really that easy? "It sure is. I explain it all in my books." But what about the dangerous highway crossings? "No problem at all. The bike sails right through. Works every time."

He sold a lot of bikes, and people seemed happy with the product. Some ecstatic customers returned and reported that they had reached the library without so much as a scratch. Some had even seen the murderous punks on the road, but reported no problems. (Those that didn't return...well, no one heard from them, so I guess everyone thought they were okay.)

But one day a new person showed up in the town square. She rode up on a Kona Dr Dew (you know, the all-weather twelve-speed with fenders and disc brakes) wearing bike shorts and a super cool jersey. Her helmet had a sun visor, and her backpack clanked with tools. She was quite curious about the bikes that the man was selling, but he didn't seem interested in discussing them with her.

She looked the bikes over, then she started talking to his customers. "I wouldn't buy that bike if I were you." Why not? "It's quite poorly made. For one thing, it doesn't have any brakes." How would you know it doesn't have brakes? "Well, I'm a cyclist and a bicycle repair specialist." So? The man who sold me this is a famous bike salesman. He once sold cars, you know. "Yes, I know, but I think it's pretty clear he doesn't know very much about bikes. This bike is dangerous. It will get you to the library quickly and easily, but it's not safe. You're in danger when crossing the roads." Someone else scoffed. Oh, nonsense. I've ridden mine to the library, and I'm fine. I brought back this book about how to go really fast across the highway on my bike. It's written by the salesman.

The cyclist continued inspecting the bikes, discovering numerous flaws in their design and learning that the customers rode the bikes through some particularly dangerous intersections. As she urged people not to buy or ride the salesman's bikes, she found that some were confused about their options. Are you saying there are bikes that are better than this one? "Oh, yes, definitely. You can get a bike with brakes and with gears and with mirrors. But you don't need a bike at all. You can walk. There are stoplights and crosswalks at some of the intersections elsewhere in town. You can get to the library without so much risk, and you can enjoy the view of the town on the way. It takes longer, and it's more effort, but it's fun and interesting, and you can use the money you would have spent on the bike to buy good walking shoes. Or books."

Then the cyclist was approached by an earnest young man. Why are you telling people to get off the bikes? Some of them might not get to the library. "I'm not telling them to skip the library. I'm not even telling them they have to walk. I'm just trying to get them off those dangerous bikes." But the bikes get them there quickly and easily, and some people depend on the bikes for their access to books. "Y'know, kid, I'm certain that there are other ways to get to the library -- walking, for instance. But even if some people need a bike, there are other bikes that are much better made. Sometimes they're even a lot cheaper. I mean, that guy at Macbeth Cyclery is pretty much giving them away. And I repeat: these bikes here are dangerous. Some of the punks on that road are trying to hurt people who are on the way to the library. Crossing the highway with a defective bike is foolish, don't you think?" The young man shook his head. I don't know. Are you sure that people won't get hurt on the way to the library? "No, I'm not sure of that, and I'm not saying that walking removes all risk. But I'm sure that people are not better off when they're riding across a freeway on a bike with no brakes that was designed by a car salesman."

12 November 2007

Peer review of my blog...let's see Behe try this.

Like every other scientist I know, I'm a big believer in peer review. The self-checking mechanism that peer review represents is surely one big reason for the success of science. Accountability, error checking, "wisdom in many counselors," and enforcement of community standards -- those are some ways of expressing the benefits of peer review. Some scientists, upon publishing their research, will thank the reviewers for making their article better. In his scathing review of Michael Behe's The Edge of Evolution in the New York Times, Richard Dawkins saved his most devastating criticism for last, by noting that Behe has

bypassed the peer-review procedure altogether, gone over the heads of the scientists he once aspired to number among his peers, and appealed directly to a public that — as he and his publisher know — is not qualified to rumble him.

--"Inferior Design," The New York Times, 1 July 2007

(Your irony meter should be pegged: Dawkins has famously done the same thing in The God Delusion. But that's another topic.) Peer review is a foundational principle in the scientific community, and those who eschew it are expressing outright contempt for the scientific enterprise.

Peer review isn't perfect, of course, and in fact it's only as good as the people who do it. It's not uncommon for us to get reviews that are wrong, even laughably so, or that have been written by "peers" who evidently didn't understand the work at all. And, on the flip side, the process isn't as blind or unbiased as it is often portrayed; scientists know how to slant their writing toward likely reviewers, and how to cherry-pick journals and potential reviewers in hopes of getting a better outcome. Yes, peer review is a human endeavor, with all the weaknesses of the humans doing it. But only a fool (or a demagogue) would consider doing science without it.

Well, here I am writing about science on a blog. One thing I really want is some peer review, at least to reduce the dangerously-high likelihood that I'll embarrass myself by posting something goofy. And so, I've been asking other scientists to read my articles. Specifically, after reviewing articles from the recent literature, I've contacted the authors and asked them to read the blog and provide comments. I've done four Journal Clubs so far, and the authors of two of them have graciously provided me with feedback. Now, these are top-flight scientists publishing in Science and Nature, and I was pleasantly surprised at their willingness to share some time with me. One of them is Joe Thornton, senior author of the two articles on steroid hormone receptor evolution that I recently summarized. With Joe's permission, I here present a summary of his review of my work.

One thing Joe didn't like at all was my gentle treatment of Michael Behe:

I think your description of Behe's argument is too generous. As you state, he doesn't argue that nothing can evolve in stepwise fashion, because selection can drive the evolution of such systems if each step increases fitness. But Behe does argue that integrated systems, in which the function of any part depends on the existence of the other parts, cannot evolve in such a fashion because selection cannot favor the origin, maintenance, or optimization of the parts until the entire whole is present. This argument is incorrect, because -- as we have shown -- such systems can be assembled by recruiting old molecules that previously had different functions to participate in new interactions, thus generating a new, integrated complex.

Joe's right about Behe's argument (with respect to irreducible complexity), and it's a lousy argument. But it is frequently misunderstood and oversimplified, and worse, right now, it is being erroneously conflated with the argument in The Edge of Evolution, which is actually different. My purpose in my seemingly too-polite comments about Behe's challenge was to direct readers to more serious engagement (and refutation) of Behe's claims and errors. Specifically, I wanted to draw attention to Larry Moran's work on Sandwalk, where he notes that some of the recent reviews of The Edge of Evolution have been grossly bungled, giving free shots to Behe and his attendant propaganda network. Dawkins, for example, in the NY Times review, is clearly aware of the mistake that Behe is making, but I think his piece is easily misunderstood (or twisted) to suggest that Behe doesn't believe in "microevolution." We can blame Behe for being unclear, even obfuscatory, and we'd be right, but that won't help us explain his damaging errors to non-scientists. For now, I'll risk seeming "too generous" to Michael Behe in order to ensure that I deal accurately and effectively with his carefully-packaged misinformation mistakes.

Joe did find some mistakes in my article, which I've now fixed:

  1. I claimed that his most recent work assembled a detailed family tree for the various steroid receptors. In fact, the 2006 paper presented and discussed that same tree.

  2. I claimed that the family tree was constructed from sequences of the two types of receptors, from 30 vertebrates. In fact, 29 species were involved, and the number of receptors known in each species ranged from just one to more than the two I was discussing. This was an error of simplification, and not very important, but it's been corrected.

And Joe noted, as I did, an oversimplification in the article:

It's an oversimplification to refer to the "corticosteroid receptor" and the "aldosterone receptor." For one thing, aldosterone is a corticosteroid. For another, the so-called aldosterone receptor exists in species that don't make aldosterone; in those species, it's generally a deoxycorticosterone (DOC) receptor -- another corticosteroid. DOC appears to be the oldest of the hormones and was probably the ligand for the ancestral receptor, before aldosterone itself evolved.

In this case, I've left the oversimplification as is, and encourage those who are irritated by it to read Joe's papers for the complete experience.

So there. My blog's been peer reviewed, to whatever extent Joe Thornton and I are "peers." :-) (I've made the cut on The Panda's Thumb twice, but unlike Joe, I've never been honored by the President of the United States for my work.)

But again with his permission, I'd like to share some of Joe's thoughts on the relationship between the "challenge" of ID and the work of real scientists like Joe (and me).

I'd like to be clear that, although the language we use to describe the question about the evolution of complexity may indeed be familiar to ID proponents, our work was in no way motivated by their arguments. This "puzzle" has motivated me since I began studying receptors, before Behe wrote his first book and before I had ever heard of ID. I continue to study the evolution of hormone-receptor evolution because it provides a superb system for unraveling the evolution of molecular complexity and for reconstructing the mechanisms by which gene functions evolved. The relevance of our findings to the social debate about ID didn't escape my notice, of course, and I didn't shy away from them; nevertheless, our research directions are motivated by evolutionary questions, not a desire to respond to ID.

This, I think, is one big risk entailed in the engagement of ID claims: that the magnificent science being done by Joe Thornton and hundreds of his colleagues would be portrayed as a "response" to ID. Good scientists, in my experience, tap into reserves composed mostly of intense curiosity, intellectual audacity (I consider that a compliment), and personal ambition. I'm horrified by the fact that ID's errors are linked to Christianity, and I'm willing to work on discrediting the movement, but I also know that this motivation could never fuel the kind of effort that generates science like Joe's or Chris Organ's or Abbie Smith's. My own work on cytoskeletal signalling systems in neurons could certainly be applied to ID claims in some way, but I'm not motivated by this at any discernible level. I just want to know how neurons work, and I want to be published more, and I want a renewal of my grant.

And finally, Joe noted the inverted perspective of ID with regard to explanation. When I talk to audiences about ID, I try to get them to consider this inversion by asking: "If 'intelligent design' is the answer, what was the question?" Design, it seems to me, is the thing we're trying to explain. It's not the explanation. Well, here's what Joe wrote in response to my blog entry:

You say, "And let's give ID credit for asking a good question." On one hand, I agree. Behe did, in parallel to us, identify the modern molecular version of the evolutionary puzzle of complexity: how can complex integrated systems, in which the function of any one part seems to depend on its interactions with the others, evolve under the influence of selection? Darwin was well aware of this puzzle, and the evolutionary geneticist H. Muller addressed it in a 1939 paper, explaining how complex systems that are historically assembled come to look "irreducible" as they evolve to be ever more functionally integrated. There have been many exemplars documenting the evolution of complexity at the morphological and physiological levels. But in recent decades, with the rise of molecular biology, innumerable systems comprised of tight functional interactions among molecules have been revealed. And few clear case studies were available to explain how complex systems evolve at the molecular level. So this is an important question indeed. But I am not convinced the ID proponents have ever really asked it. We reacted to this puzzle and knowledge gap as a question which stimulated a research program; after years of work, we now have some answers. The ID proponents, in contrast, put forth the issue of complexity as an answer, as an intrinsically unresolvable paradox that somehow gives the lie to Darwinian evolution. They do not ask, "How could complex systems evolve?" Rather, they argue, "Such systems cannot evolve by Darwinian mechanisms." And whenever scientists generate knowledge that begins to answer the question, the ID proponents bend over backwards to dismiss it. It appears this is a question to which they do not want an answer. That is a very big difference in the response to the apparent puzzle of complexity.

Very well said, don't you think?

So, there are some results of peer review of my blog. This week or next, I'll present the results of peer review in my blog. A couple of years ago, to much fanfare, Jonathan Wells published a paper on a topic I happen to know quite well. So I'll do some peer reviewing of my own, and we'll see whether ID really has produced something of scientific substance.

15 October 2007

How to evolve a new protein in (about) 8 easy steps

ResearchBlogging.orgIf you have only read the more superficial descriptions of intelligent design theory, and specifically the descriptions of irreducible complexity, you might (reasonably) conclude that Michael Behe and other devotees of ID have claimed that any precise interaction between two biological components (two parts of a flagellum, two enzymes in the blood clotting cascade, or a hormone and its receptor) cannot arise through standard Darwinian evolution. (If you don't know anything about the term 'irreducible complexity' you should probably read a little about it before proceeding.) In other words, you may be under the impression that Behe doesn't think that such a system could arise through a stepwise process of mutation and selection. You may even be under the impression that Behe has demonstrated the near impossibility of such a system coming to be through naturalistic means.
This article was UPDATED on 1 November 2007, incorporating some corrections and clarifications provided by the senior author of the studies described. In other words, this post was peer reviewed, and this is the final version.






You would be mistaken, albeit (in my opinion) understandably so. Behe has not claimed this -- though he's often come pretty close -- and recently he has made it clear that this is not his position. Unfortunately, many of the critiques of irreducible complexity contain significant errors, including the claim that Behe rejects all stepwise accounts of molecular evolution, and you have to look pretty hard to find well-reasoned examinations of the problems with Behe's interesting but fruitless challenge to evolutionary theory.

My purpose in the preamble above is to make it clear that this Journal Club is not intended to refute Behe's claims regarding the ability of Darwinian mechanisms to generate irreducibly complex structures. (In my view, his claims are wholly mistaken, and Christian enthusiasm for his natural theology is a disastrous mistake. But that's for another time.) Rather, it is to discuss a superb recent example of the kind of experimental molecular analysis of evolution that can be done in this postgenomic era. Experiments like this are revealing how evolutionary adaptation actually comes about at the molecular level, thereby addressing the very questions raised by ID thinkers. ID apologists are, in a sense, wise to attack the work described here, because these experiments are the first fruits of the types of analysis that will usher ID into permanent scientific ignominy.

So, to our two papers.

How, exactly, does a protein acquire a new function during evolution? This is one of those "big questions" in evolutionary biology. Broad concepts such as gene duplication are quite helpful in formulating explanations, but the specific question raised is focused on the details -- the actual steps -- that must occur during the step-by-step modification of a protein such that it performs a different job than the proteins from which it has descended. The constraints on the process of change are significant, and the issues are similar to those I discussed when describing the concept of fitness landscapes in morphospace. The problem, basically, is this: how can you change a protein without wrecking it in the process? In other words, can you get from function A to function B, step by step, without passing through an intermediate form, call it protein C, which is worthless (or even harmful)?

These are precisely the questions addressed in an elegant set of experiments reported in two reports over the last year or so. The second article, by Ortlund et al., was reported in the 14 September issue of Science, and built on work reported in Science in April 2006. Their studies focused on two closely-related proteins that are receptors for steroid hormones. In this case, the steroids of interest are corticosteroids (the kind often used to treat inflammation; Ortlund et al. studied receptors for cortisol, which is of course quite similar to cortisone) and a mineralocorticoid (a less well-known hormone, aldosterone, that regulates fluid and salt intake). The hormones are structurally similar (being steroids).

Joseph Thornton, at the University of Oregon, has been studying the origins of these receptors for about 10 years, and has assembled an interesting (and detailed) account of their history. The basic outline is as follows: the original steroid receptor was an estrogen receptor, and is extremely ancient, apparently arising "before the origin of bilaterally symmetric animals" (Thornton et al., Science 2003). (That's seriously ancient, sometime in the Cambrian or earlier.) The progesterone receptor seems to have arisen next, followed by the androgen (i.e., testosterone) receptor. (Now that's intriguing.) Fairly late in this game, the two receptors of interest to us here, the corticosteroid receptor and the mineralocorticoid receptor, were added to the vertebrate repertoire. The two modern receptors are thought to descend from an ancestral corticosteroid receptor, which underwent a gene duplication. Hereafter, I'll refer to the receptors as the corticosteroid receptor and the aldosterone receptor, hoping that all the jargon won't obscure the message.

In a widely-discussed paper published in Science a year ago (Bridgham et al., Science 2006), Thornton's group determined the most likely DNA sequence of this ancestral gene, then "resurrected" it, meaning simply that they created that very DNA sequence in the lab. (Determining the ancestral sequence was a nifty piece of work; actually making the DNA is quite straightforward, especially if you have a little dough.)

Their experiments showed that the ancestral receptor could bind to a hormone that didn't exist yet (aldosterone) while it was functioning as a receptor for corticosteroids. In other words, the receptor was available for activation by aldosterone long before aldosterone was around. (All jawed vertebrates make corticosteroids, but only tetrapods make and use aldosterone, an innovation that occurred at least 50 million years later.) The modern corticosteroid receptor has since lost its ability to interact with aldosterone, and Bridgham et al. chart the most likely evolutionary path, at the molecular level, by which we and other tetrapods came to have a corticosteroid receptor that won't bind to aldosterone. The surprising result, however, is the fact that the ancient receptor was able to bind aldosterone, millions of years before aldosterone is thought to have been present.

The 2006 paper is, I think, more notable as an illustration of an important evolutionary principle ("molecular exploitation" is the authors' term) than as a set of observations; Michael Behe's trashing of the group's work is disgusting, but it's true that the findings are limited in scope. It's worth having a look at the whole paper, though (and I believe it's freely available with free registration), because the authors very clearly explain the rationale for their continuing work, which is to begin to address one of the major "gaps in evolutionary knowledge": the mechanisms underlying stepwise evolution of "complex systems that depend on specific interactions among the parts."

If you're well-read on ID thought, that last sentence should sound pretty familiar. So let's note that prominent papers in science's premier journals are acknowledging that the evolutionary mechanisms that generate complex structures -- including "irreducibly complex" systems -- are as yet poorly understood. And let's give ID credit for asking a good question. (Not a new one...but a good one.)

The 2006 paper did not, as advertised, utterly destroy ID arguments, and again Behe is right to criticize the near-hysteria surrounding that work. But I find Behe's bravado otherwise unconvincing. Because that paper did set up the most recent work, and the whole story illustrates rather clearly how ID's question will (soon) be answered.

The most recent paper adds significantly to the picture, and introduces some genetic concepts that Behe's fans should pray he understands. The authors (Ortlund et al.) took their analysis to a far more detailed level, by extending their previous observations to include much more of the receptor family tree. In the 2006 work, they had assembled a detailed family tree for the receptors, by looking at DNA sequences from living species known to represent various branches on the tree of life. In other words, they chose organisms such as lampreys, bony fish, amphibians and mammals, and examined their DNA codes (for the receptors) to find the changes that occurred in each branch of the lineage. Now, please stop and think about this, because it's really cool. What the authors did was mine existing databases of DNA sequence data, pulling out the sequences of the steroid receptors from 29 different vertebrate species. You could repeat this part of the experiment right now, by referring to their list of organisms in Supplemental Table S5, which provides the ID codes needed to locate the DNA sequences in the Entrez Gene database. Then they charted the changes in the DNA sequence in the context of the tree of life as sketched out in the fossil record. The tree they assembled includes all the steroid receptors, and I've annotated it a little if you want to have a look. They used this tree to guide their further experiments, as I'll explain below. What the most recent paper added to the story was an analysis of the 3-D structure of the various postulated intermediates in the evolutionary pathway. The authors accomplished this by making proteins from the "resurrected" genes, then crystallizing them and using X-ray diffraction techniques to determine their precise structures.

Examination of their receptor family tree revealed something interesting. Most vertebrates have highly specific receptors: the corticosteroid receptor isn't strongly stimulated by aldosterone, and vice versa. But some living vertebrates (skates, in particular) show a different pattern: the corticosteroid receptor isn't all that specific for cortisol. Because the ancestral receptor also lacked specificity (as shown in the 2006 paper), the authors concluded that the receptor acquired its discriminating taste at some point between the branching-off of skates (and their kin) and the separation of fish from tetrapods. Their Figure 1 is a little crowded, but it illustrates this nicely:


To follow the evolutionary narrative in this graph, start at the blue circle, which represents the ancestral receptor that was "resurrected" in the 2006 paper and that happily binds to both corticosteroids and aldosterone. (The graphs on the right side of the figure demonstrate the specificity, or lack thereof, of the receptors at different times in history.) There's a branch leading up and to the left, to the various GRs (corticosteroid receptors), and one leading up and to the right, to the MRs (aldosterone receptors). At the green circle, another branching event occurred, 440 million years ago, at which point certain groups of fishes (skates among them) branched off, up and to the right. The receptor at that point is an ancestral corticosteroid receptor, and it still isn't specific for corticosteroids. But the receptor at the yellow circle, in the common ancestor of tetrapods and bony fishes, is specific. The authors conclude that specificity arose between those two points, between 420 and 440 million years ago. With some (deliberate?) irony, they indicate that process with a black box.

The rest of the paper explores the pathway by which the receptor might have been successively altered so as to install specificity for cortisol. During those 20 million years of evolution, at least 36 different changes were introduced in the makeup of the receptors. By looking at the 3-D structures of the ancestral forms, the authors were able to discern the specific functional ramifications of these various changes, and they found that the alterations fell into three groups:
  • Group 'X' alterations included the changes reported in the 2006 article. These are the biggies, that account for much of the functional 'switch' between GRs and MRs. These alterations don't account for the specificity change that occurred inside the black box in Figure 1.
  • Group 'Y' alterations are all strongly conserved (meaning that they were permanent changes), and occurred during the black box time period. Moreover, this group of changes is always seen together: modern receptors have all of these alterations, while ancestral receptors have none of them.
  • Group 'Z' alterations are also conserved changes, but they don't always occur together like group 'Y'.
The authors set about the work of examining the function of "resurrected" receptors bearing these groups of changes. When they introduced group 'X' changes into the ancestral receptor, they got a receptor that was almost modern (i.e., specifically tuned to cortisol) but not quite; this was what the previous work had indicated. Then they hypothesized that the group 'Y' changes, because they were so highly conserved and because they all occurred together, would make the transition complete. But no: instead, the group 'Y' alterations made the receptor worthless, unable to bind any hormone at all. Surprise! Looking at their 3-D structures, they figured out what this meant. The group 'Y' changes were somehow important, but they could only have a beneficial influence in the presence of another set of alterations, group 'Z', which had to occur in advance. The biophysical details don't concern us, but the basic idea is that the group 'Z' changes created a permissive environment for the group 'Y' changes, which are the alterations that complete the development of the modern specific form of the receptor for cortisol.

In genetics, we have a word for this type of interaction between genetic influences: epistasis. The fascinating history of steroid receptor evolution includes examples of what the authors call "conformational epistasis," meaning that some alterations in 3-D structure are required in advance for other alterations to ever get off the ground. Specifically, some alterations are evolutionary dead ends, because they yield worthless proteins, unless those alterations follow another set of changes that generated a different -- and more fruitful -- environment.

The authors then construct a map of what they call "restricted evolutionary paths through sequence space," showing how you can get there from here, without traversing an evolutionary no-man's-land of non-function. The path includes changes that don't apparently improve the receptor, but that yielded the right environment for the changes that did improve function. Their map is in Figure 3:


The idea is that you want to get from the lower left corner of the cube (the ancestral receptor) to the upper right corner (the modern receptor) without hitting a stop sign (a worthless receptor). The green arrows indicate a change in function of some kind, the white arrows no change. Yes, you can get there from here.

The authors note that their data "shed light on long-standing issues in evolutionary genetics," firstly the question of whether adaptation proceeds through "large-effect" changes (mutations), or through baby steps. Their conclusion:
Our findings are consistent with a model of adaptation in which large-effect mutations move a protein from one sequence optimum to the region of a different function, which smaller-effect substitutions then fine-tune; permissive substitutions of small intermediate effect, however, precede this process.
They note that the large-effect changes are inherently easier to identify (of course), and that the painstaking work of "resurrecting" the ancestral proteins and studying their function is the only way to identify the critical small-effect alterations that made the "big jump" work.

The authors also comment on the big "contingency" debate. I'll write more on the whole "rewinding the tape of life" question some other time; for now, we'll just consider the authors' words:
A second contentious issue is whether epistasis makes evolutionary histories contingent on chance events. We found several examples of strong epistasis, where substitutions that have very weak effects in isolation are required for the protein to tolerate subsequent mutations that yield a new function. Such permissive mutations create “ridges” connecting functional sequence combinations and narrow the range of selectively accessible pathways, making evolution more predictable.
If you have read my summary of the wormholes in morphospace story, this metaphor of "ridges" should make a little sense. The authors here are describing the same concept: an evolutionary exploration of a design space, with paths meandering through a map of the possibilities. But:
Whether a ridge is followed, however, may not be a deterministic outcome. If there are few potentially permissive substitutions and these are nearly neutral, then whether they will occur is largely a matter of chance. If the historical “tape of life” could be played again, the required permissive changes might not happen, and a ridge leading to a new function could become an evolutionary road not taken.
The history of the steroid hormone receptor, then, appears to include several different aspects of evolutionary biology combined: "chance" creating opportunity, leading (via epistasis) to selection for improvement, all done step by step, with some steps generating more apparently dramatic change than others.

Amazingly, Michael Behe is pretending that this analysis is utterly unimportant, with no implications at all for ID proposals, because the receptor-hormone system isn't "irreducibly complex." Some critics of ID claim that the goalposts are being regularly moved, and I'm inclined to agree. But let's just grant Behe the difference between protein-hormone interactions and protein-protein interactions. Does anyone really believe that Joseph Thornton's work doesn't show us exactly how the "irreducible complexity" challenge is going to fare in the near future?

04 October 2007

Sympathy for the Devil's Chaplain (Part II)

Long before Richard Dawkins topped the charts with his recent entry into the folk-religion genre, he was reviled by Christian culture warriors as a Public Enemy, an ayatollah of atheism, the embodiment of the evil that ensnares all who embrace Darwin's Dangerous IdeaTM. His revivalistic fervor, combined with his, um, expertise in handling the media, makes him a near-perfect spokesperson for unbelief, and consequently he is credited with some now-famous pronouncements on subjects related to faith and science.

Now to be sure, some of Dawkins' more colorful and/or controversial statements are indefensible, and his fellow atheists at least occasionally point this out. (I do think that unbelievers should be more willing to disavow some of his truly sickening behavior, but if atheists asked me for quid pro quo, I'd need to blog 10 hours a day just on the subject of evangelical Christian misconduct.)

But this is the second of two articles in which I do penance for referring to the Devil's Chaplain as an 'idiot.' So I'm not going to catalog his misdeeds/misstatements. Instead, I'll to pick a few of his more famous sentences and explain why every Christian's favorite materialist mullah is often just being brutally frank.

First, let's acknowledge that sometimes Dawkins is misunderstood and/or misrepresented. The first few chapters of The Extended Phenotype, as I explained in my previous post, involve Dawkins' careful exposition of the ways in which his ideas had been misconstrued, sometimes wildly so. For a more recent example, consider the whole "brights" episode. In the summer of 2003, Dawkins and fellow atheist apostle Daniel Dennett launched a campaign (in the UK and USA) to get atheists more respect. They called on fellow unbelievers to adopt the label "bright," analogous to the label "gay" successfully adopted by homosexuals. Many Christians I know found this to be arrogant and offensive, mostly because they connected the dots and interpreted "bright" to be the opposite of "dumb" or "dim." Dennett has specifically disclaimed this intention (see also page 21 of Breaking the Spell), and I'm taking his word for it. So, let's not waste our time demonizing Dawkins for offhand comments that may not reflect what he really believes.

Here, then, are some of Dawkins' better-known remarks, and my comments.

1. "Undisguised clarity" or arrogance?
It is absolutely safe to say that if you meet somebody who claims not to believe in evolution, that person is ignorant, stupid or insane (or wicked, but I'd rather not consider that).
--from a review of Blueprints: Solving the Mystery of Evolution, in the New York Times, 9 April 1989
Ah yes, this is, I think, The Mother of All Richard Dawkins Quotes. It's provided fodder for Christian critics of all stripes, essentially all of whom express indignation and outrage. I see two types of responses. One response is universal: everyone who attacks the statement says that it is arrogant or bullying. The other is specific to anti-evolution critics: they say (of course) that it is wrong. In this latter camp, we find young-earth creationists denouncing Dawkins with typical vitriol, but also "skeptics" like Alvin Plantinga, who insist that there can be reasoned doubt about evolutionary explanations.

On the first count, while I agree (as do other atheists) that Dawkins can be abrasive and insensitive, I am generally uninterested in controversies surrounding etiquette. There are, of course, appropriate and inappropriate ways to tell someone that they don't have a bloody clue what they're talking about, but I know just how hard it can be to remain patient while being regaled (for the umpteenth time) with all the stock objections to evolution. (My most recent little piece of hate mail came from a man who shamelessly confessed to having first learned all the biology he needed to know from a local weatherman. I AM NOT MAKING THIS UP.) Yes, there is probably a nice way to say "you're wrong about that," but (perhaps owing to my Scottish ancestry) I'd rather be clearly corrected than have to sit through all the fawning disclaimers.

I think Dawkins was trying to say "evolution is beyond a reasonable doubt" in a dramatic and attention-getting way. And he succeeded. Now, was he displaying arrogance or intolerance? I'm quite sensitive to this charge; it has been thrown at me by at least one evolution-bashing colleague. I do worry about being arrogant, at least because I'm not (usually) trying to be obnoxious. But, as Dawkins noted in a subsequent reflection on criticism of the quote in question: "undisguised clarity is easily mistaken for arrogance." Was he being over-the-top obnoxious? Intolerant? Insensitive? Well, let's have a look at a little of the context of the quote:
We are not talking about Darwin's particular theory of natural selection. It is still (just) possible for a biologist to doubt its importance, and a few claim to. No, we are here talking about the fact of evolution itself, a fact that is proved utterly beyond reasonable doubt. To claim equal time for creation science in biology classes is about as sensible as to claim equal time for the flat-earth theory in astronomy classes. Or, as someone has pointed out, you might as well claim equal time in sex education classes for the stork theory. It is absolutely safe to say that if you meet somebody who claims not to believe in evolution, that person is ignorant, stupid or insane (or wicked, but I'd rather not consider that).

If that gives you offense, I'm sorry. You are probably not stupid, insane or wicked; and ignorance is no crime in a country with strong local traditions of interference in the freedom of biology educators to teach the central theorem of their subject. I recently toured East Coast radio stations, doing phone-ins. I came away optimistic. I had expected hostile barracking from creationists with closed minds. Instead, what I found was genuine curiosity and honest interest. I got sincere questions from intelligent people who really wanted to know because they had literally no education in evolution.
--from a review of Blueprints: Solving the Mystery of Evolution, in the New York Times, 9 April 1989
When the quip is put back into its native habitat, I find it to be provocative but not inappropriate. It can be paraphrased, in my opinion, as follows: "If you claim to doubt evolution, then I'm quite sure this is because you don't know much about it. I can think of a few other reasons, but they're not nearly as likely, and some of them wouldn't reflect well on you." And I do think that the context makes clear that Dawkins is specifically addressing common descent.

Which brings us to the second response to the quote: that it is wrong, because there is plenty of room for reasonable doubt regarding common descent. In my view, common descent is indeed beyond a reasonable doubt. (If I felt like dealing with the different meanings of the word 'evolution,' I would have typed them here.) And so, like Dawkins, I think there are relatively few means by which one would arrive at rejection of common descent. Ignorance is by far the most commonly-traveled path. Stupidity sure isn't going to help. Insanity is not worth discussing. Wickedness...well, some people do seem to, um, prevaricate about evolutionary science, but come on: that's not what Dawkins was saying. He was saying this: if you doubt common descent, you either don't understand it, or you are refusing to understand it. And to Dawkins, this refusal to understand, this willful ignorance if you will, is insane, stupid, even wicked.

Now, it's important to note that Dawkins was referring to common ancestry in his comments. Many Christian critics imply that Dawkins was denouncing any and all skepticism of evolutionary theory. I think the fuller context of his remarks makes clear that this criticism is invalid.

But is ignorance really the only reason why a reasonably intelligent person might reject common ancestry? In his follow-up, Dawkins allows that his analysis may have been incomplete:
There is perhaps a fifth category, which may belong under 'insane' but which can be more sympathetically characterised by a word like tormented, bullied or brainwashed. Sincere people who are not ignorant, not stupid and not wicked, can be cruelly torn, almost in two, between the massive evidence of science on the one hand, and their understanding (or misunderstanding) of what their holy book tells them on the other. I think this is one of the truly bad things religion can do to a human mind. There is wickedness here, but it is the wickedness of the institution and what it does to a believing victim, not wickedness on the part of the victim himself.
It is here that I part with Dawkins, at least a little. I know people who doubt common descent (more specifically, universal common descent), not because they are ignorant of the data or of the explanation, but because they have an additional data set that needs to be taken into account. These folks understand the Bible to be making certain factual claims about the age of the earth or of the nature of the Fall. They know, full well, why scientists accept common descent as a scientific explanation, but are searching for a rival explanation that also enfolds the "biblical data." As I've written before, I think these people are mistaken about the "biblical data," but they are not torn, tormented, bullied, brainwashed. You can probably tell that I respect the ideas and work of these young-earth creationist theorists vastly more than those of the Intelligent Design movement. Similarly, I find Alvin Plantinga's (now dated) criticisms of evolutionary science to be embarrassingly weak (even in their time), but when he expresses doubts based on possible points of factual conflict with Christian belief (i.e., the assertion that humans were created "specially"), then his skepticism cannot be dismissed using Dawkins' rubric.

2. Darwin made me an atheist.
Darwin made it possible to be an intellectually fulfilled atheist.
-- from The Blind Watchmaker (1996 Edition), page 6
Plenty of Christians are convinced that evolution is a particularly sharp implement in the Devil's toolbox; some creationists seem convinced that the theory is at the root of every known evil. (Adam must be relieved.) Certainly many are quite sure that accepting evolution is a big step toward unbelief.

And that's what Richard Dawkins thinks, right? Well, maybe, but here's that quote in its complete context:
...what Hume did was criticize the logic of using apparent design in nature as positive evidence for the existence of a God. He did not offer any alternative explanation for apparent design, but left the question open. An atheist before Darwin could have said, following Hume: 'I have no explanation for complex biological design. All I know is that God isn't a good explanation, so we must wait and hope that somebody comes up with a better one.' I can't help feeling that such a position, though logically sound, would have left one feeling pretty unsatisfied, and that although atheism might have been logically tenable before Darwin, Darwin made it possible to be an intellectually fulfilled atheist.
-- from The Blind Watchmaker (1996 Edition), page 6 (italics in original)
In other words, Darwin provided a natural explanation for a previously-unexplained set of observations -- granted, a vast and overwhelmingly impressive set of observations -- namely, "endless forms most beautiful" in living creations. But really, that's all Darwin did, and I think that's all Dawkins is saying here. This matters to atheists, I presume, because unexplained stuff (of any kind) makes them uncomfortable. Providing a natural explanation for anything -- comets, hurricanes, pleasure, pain, neuronal development -- makes the world a little more comfy for an atheist. And that makes sense to me. As Alvin Plantinga puts it: "...evolution serves to answer what would otherwise be a crushing objection to naturalism."

I think Dawkins is surely right about all this, but I think it's a mistake for Christians to overemphasize his otherwise indisputable assertion. First of all, while scientific explanations might make it easier for an atheist to sleep, they ought not affect the slumber of a believer, unless that believer, like Dawkins, has anchored her/his belief in natural phenomena that can't be explained. I reject the notion of God as an Explanation, and I'm distressed by the impression that so many of my fellow Christians feel so compelled to find unexplained phenomena, so as to label them "God's work." Second of all, I think it's a dangerous thing to suggest that people become atheists because of a scientific theory. Maybe that's because, as a Reformed Christian, I don't think it's nearly that easy to separate someone from the love of Christ. And finally, I am uncomfortable with the notion, upon which whole ministries seem to be based, that scientific explanations (or lack thereof) are strongly linked to belief. Doesn't Hebrews 11:3 say something different?

3. Believing without evidence?

Richard Dawkins, the scientist's scientist, actually confessed that he has religious belief -- in evolution. He said that he would believe it even if it were unsupported by evidence. No, really:
Even if there were no actual evidence in favour of the Darwinian theory (there is, of course) we should still be justified in preferring it over all rival theories.

Even if the evidence did not favour it [evolution], it would still be the best theory available!
-- from The Blind Watchmaker (1996 Edition), pages 287 & 317 (italics in original)
Oh, the fun that ID people have had with these. Outside the intended context, it does look like Dawkins is advocating "blind faith" in evolutionary theory, as though he embraces the theory only to escape the clutches of a loathed rival. Whether or not Dawkins sees evolution that way, the quotes above are not what they seem, and in fact they are assertions with which I handily agree.

Let's take the second quote and put it back into the paragraph from which it was excerpted:
The theory of evolution by cumulative natural selection is the only theory we know of that is in principle capable of explaining the existence of organized complexity. Even if the evidence did not favour it, it would still be the best theory available! In fact the evidence does favour it. But that is another story.
-- from The Blind Watchmaker (1996 Edition), page 317 (italics in original)
Here Dawkins is doing something that I tried to do in my first post on this blog: he is separating the evidence for evolution from the explanatory power of evolutionary theory. Notice that he didn't write, "Even if the evidence contradicted it..." In fact, Dawkins loves to relate the response of J.B.S. Haldane to the question of whether and how evolution could be falsified: "fossil rabbits in the Precambrian." It's really not reasonable at all to suggest that Dawkins is claiming that one ought to accept evolution in spite of the evidence, and the rest of the chapter ("Doomed rivals") from which the quotes are taken makes this quite clear.

What Dawkins is saying, I think, can be paraphrased like so: "We ought to prefer evolutionary theory over its rivals, whether or not there is more evidence in favor of evolution, because the theory is the only one that provides a compelling natural explanation for biological complexity." You don't need to be an atheist, or a "Darwinian fundamentalist," or wicked or insane, to agree. You need only be a person who prefers natural explanations for the natural world, a person who thinks that the formation of the wonders of God's biological creation can be understood by some of those very wonders.

Okay, I'm done with my penance. Back to the Journal Clubs; I have a backlog of articles worthy of our attention.