It was probably around mid-2005 that I started to understand why I could never defend the Behe/Dembski arguments. This is when I began to play down these arguments and put a greater stress on anti-naturalism in the way I defined ID. Hence, in a September 2005 online debate with Douglas Laycock, I define ID in this way:
Intelligent design (or ID) is not one theory. It is a short-hand name for a cluster of arguments that offer a variety of cases that attempt to show that intelligent agency rather than unguided matter better accounts for apparently natural phenomena or the universe as a whole. Some of these arguments challenge aspects of neo-Darwinism. Others make a case for a universe designed at its outset, and thus do not challenge any theory of biological evolution.What was going on in my mind? I had begun to better appreciate why some Christian philosophers (mostly Catholic ones), all influenced by St. Thomas Aquinas, never jumped on the ID bandwagon. Although I considered (and still consider) myself a Thomist, it’s clear to me now that while working on my MJS dissertation, I had not properly thought through the implications of ID for a Christian philosophy of nature. For this reason, I am now convinced that my initial and growing unease with the Behe/Dembski arguments arose precisely because my Thomist philosophy could not accommodate them, even though it was not apparent to me until mid-2005. During that time I was beginning to think more critically of the Behe/Dembski arguments as I brought Thomist philosophy to bear on them.
But even ID advocates who criticize neo-Darwinism are technically not offering an alternative to evolution, if one means by evolution any account of biological change over time that claims that this change results from a species' power to accommodate itself to varying environments by adapting, surviving, and passing on these changes to its descendants. This is not inconsistent with a universe that has earmarks and evidence of intelligent design that rational minds may detect.
Saturday, March 20, 2010
Intelligent Design and Me, Part II: Confessions of a Doting Thomist
The second part of my two part series on the Biologos blog, Science and the Sacred, has been published today. Here is how it begins: