ARTICLE: Seaside natural history and divinity: a science-inclined Scottish cleric’s avoidance of evolution (1860–1868)

New in Archives of Natural History:

Seaside natural history and divinity: a science-inclined Scottish cleric’s avoidance of evolution (1860–1868)

P.G. Moore

Abstract The Reverend Robert William Fraser (1810–1876), a Presbyterian minister in Edinburgh, published on religious, historical and scientific (physical science, natural history) themes. His natural history titles Ebb and flow (1860), Seaside divinity (1861) and The seaside naturalist (1868) were aimed at the popular market. Appearing in the years immediately after Darwin’s On the origin of species (1859), the tone of Fraser’s books sheds light on the response of a popular, science-inclined clergyman in Scotland’s Enlightenment capital to the idea of evolution. His avoidance of the issue of evolution by natural selection is evident but was not shared by all contemporary clerics.

Third Annual Portland Humanist Film Fest, October 26-28

Next weekend is the 2012 Portland Humanist Film Fest:

A Challenge To Religion, Alternative Medicine, And Other Superstitions At Local Film Festival

FOR IMMEDIATE RELEASE

Contact:
Sylvia Benner, Chair
Portland Humanist Film Festival
503-515-4409
SMartinaBenner@gmail.com

A Challenge To Religion, Alternative Medicine, And Other Superstitions At Local Film Festival

The Portland Humanist Film Festival focuses the camera lens on the harm caused by religious superstition and unproven medical treatments, and advocates for evidence-based thinking.

Portland, OR—October 15, 2012—The Portland Humanist Film Fest (PHFF) will put a strong focus on reason and critical thinking during the last weekend in October.

Now in its third year, the Festival will feature documentaries that directly challenge alternative medical practices, such as homeopathy, that enjoy great popularity in the Portland metro area, but are not supported by scientific evidence. These and other films will model skepticism, critical thinking, and an effort to understand what makes a believer believe.

Portland Humanist Film Fest, the largest freethought film festival on the West Coast, is presented by Center for Inquiry–Portland with major support from the Humanists of Greater Portland. Throughout the weekend, audiences will have the opportunity to watch engaging films and learn about the growing cultural importance of secular humanist thought.

Highlights of this year’s PHFF include:

  • Kumaré – The true story a false prophet. Film Maker Vikram Gandhi impersonates spiritual leader Kumaré and gathers disciples in the United States. In the process, he forges profound connections with people from all walks of life and is forced to confront difficult questions about his own identity. At the height of his popularity, Kumaré unveils his true identity to a core group of disciples who are knee-deep in personal transformation. Kumaré, at once playful and profound, is an insightful look at faith and belief. Film Maker Vikram Gandhi was recently interviewed on the Colbert Report.1
  • Let’s Talk About Sex takes a closer look at American attitudes about sex. It was partially filmed in Portland and other Oregon locations. The film compares approaches to sex education in the US and Netherlands, and highlights solutions that lead to better health outcomes. Producer Neal Weisman will attend the Festival and is available for media interviews by contacting portland@centerforinquiry.net or            503.877.2347      . Information about the film can be found at http://www.letstalkaboutsexthefilm.com/about.html.
  • In God We Teach, a documentary film that follows the “separation of church and state” controversy played out in a very public feud between high school student Matthew LaClair and his history teacher in Kearny, NJ. Information at http://ingodweteach.com/. Director Vic Losick will be in Portland for the film festival weekend and is available for interviews.  He can be contacted BY phone at            212.580.3366       or by e-mail at vic@losick.com.
  • 12 Angry Men. The 1957 film classic starring Henry Fonda, which remains one the best demonstrations of practical skepticism in movie history.
  • Flatland 1 and Flatland 2, a charming animated exploration of mathematical concepts in an engaging story about a girl named Hex, who dares to think outside the box, based on the 19th century classic novel by Edwin Abbot.
  • Contagion, Chocolat, The Dish and other major studio films addressing themes of science, reason, and humanism.

Why host a Humanist Film Festival in Portland? According to several recent surveys, the Pacific Northwest is one of the least-religious regions of the nation. A Pew Forum report released October 9, 2012, confirms that atheists and the religiously unaffiliated make up a rapidly increasing segment of the population.2 CFI–Portland is at the forefront of this expanding movement. (For an in-depth look at the Pew report and the population it reveals, watch the upcoming PBS Religion and Ethics NewsWeekly series, “None of the Above: The Rise of the Religiously Unaffiliated” Sundays at 4:00 p.m. on OPB.)

Dates:  October 26-28, 2012
Times:  Friday: 5:00–11:00 pm; Saturday 2:00–10:30 pm; Sunday 2:00–10:00 pm (times approximate)
Location:  Cinema 21, 616 NW 21st Ave, Portland, OR 97209
Admission:  $28 weekend passes; $8 or $13 one-day passes. $ 5 off for early ticket purchase. 

More information at www.humanistfest.com

1 http://www.colbertnation.com/the-colbert-report-videos/416832/july-23-2012/vikram-gandhi

2 “’Nones’ on the Rise: One-in-Five Adults Have No Religious Affiliation,” Pew Research Center, The Pew Forum on Religion & Public Life, October, 9, 2012 www.pewforum.org/uploadedFiles/Topics/Religious_Affiliation/Unaffiliated/NonesOnTheRise-full.pdf                                                                        

Center for Inquiry–Portland is a community of secular humanists working to foster a secular society based on science, reason, freedom of inquiry, and humanist values. More information can be found at www.centerforinquiry.net/portland or www.meetup.com/cfi-portland.

Humanists of Greater Portland is a nonprofit organization and recipient of the 2008 American Humanist Association Chapter of the Year award. HGP welcomes you. Visit portlandhumanists.org.

Darwin issue of Journal of Cambridge Studies

In 2009, the Journal of Cambridge Studies devoted an issue to Darwin, and the articles are freely accessible as PDFs:

Charles Darwin’s Cambridge Life 1828-1831 by John van Wyhe

Darwin’s years in Cambridge were some of the most important and formative of his early life. For the rest of his life he felt a particular affection for Cambridge. For a time he even considered a Cambridge professorship as a career and he sent three of his sons there to be educated. …

Christian Evolutionists in the United States, 1860-1900 by Bernard Lightman

In this paper I will examine the theistic evolutionism of four important American Christian leaders, Minot Judson Savage, Joseph Cook, Henry Ward Beecher, and Lyman Abbott. From the late 1870¡¯s to the 1890¡¯s these men played a key role in the construction of a theory of evolution congenial to various forms of Christianity. …

The Secret History of Victorian Evolution by James A. Secord

I have a confession to make. For the past three years I have been Director of the Darwin Correspondence Project, and have spent much of this time (and certainly most of 2009) making Darwin better known. It is a part of my job. …

What Does Evolutionary Science Provide for Contemporary Philosophy? On Ernst Mayr’s “New Philosophy of Biology” by Jianhui Li

Ernst Mayr is a well-known biologist and philosopher in the twentieth century. Being a biologist, he is an important person in constructing the synthesis theory of evolution; being a philosopher, he has advocated a new philosophy, which, he claims, synthesizes the achievement of different biologies and physics, while at the same time getting rid of the influences of the traditional philosophy of science. …

A Non-Darwinian in the Darwin Year by Jim Secord and Haiyan Yang

no summary

ARTICLE: The ‘Annie Hypothesis’: Did the Death of His Daughter Cause Darwin to ‘Give up Christianity’?

John van Wyhe and Mark Pallen have published their long-awaited article on Darwin and the death of his daughter in the journal Centaurus:

The ‘Annie Hypothesis’: Did the Death of His Daughter Cause Darwin to ‘Give up Christianity’?

Abstract This article examines one of the most widely believed episodes in the life of Charles Darwin, that the death of his daughter Annie in 1851 caused the end of Darwin’s belief in Christianity, and according to some versions, ended his attendance of church on Sundays. This hypothesis, it is argued, is commonly treated as a straightforward true account of Darwin’s life, yet there is little or no supporting evidence. Furthermore, we argue, there is sufficient evidence that Darwin’s loss of faith occurred before Annie’s death.

Secular Parenting Seminar with Dale McGowan in Portland, April 21st

UPDATE (4/23): The seminar went very well! I’ll share a brief write-up I did for the CFI newsletter:

Parenting Beyond Belief seminar

On April 21st, CFI-Portland hosted author and educator Dale McGowan for a seminar about secular parenting. Since coediting and writing for the books Parenting Beyond Belief (2007) and Raising Freethinkers (2009), Dale has built an online network revolved around the idea of how best to raise children in a nonreligious family – within a religious world. The four-hour seminar covered “Our Stone Age inheritance,” different parenting styles, being a secular family in a religious world, the religious extended family, raising powerfully ethical kids, evolution for kids, and death and life. As one participant remarked, “The seminar was great! I got so much useful information. Dale was down to earth and presented the information in an engaging way. I’m so glad to have programs like this available to atheist families.”

Parenting Beyond Belief seminar

It was great to bring Dale back to Portland, as he was out here (from Atlanta) three years ago for the same seminar. The 17 participants who came to the recent seminar, myself included, were completely new attendees – so it was a worthwhile event! Some folks even came all the way from Salem, Camas (WA), and Battleground (WA). If you are interested in learning more about Dale, visit his website: http://www.parentingbeyondbelief.com/, and his blog The Meming of Life: http://parentingbeyondbelief.com/blog/. He also started a nonprofit, charitable organization, Foundation Beyond Belief: http://foundationbeyondbelief.org/.

————————————-

On April 21st, CFI-Portland will be hosting author Dale McGowan for a seminar on secular parenting. McGowan, author and editor of Parenting Beyond Belief: On Raising Ethical, Caring Kids Without Religion and Raising Freethinkers: A Practical Guide for Parenting Beyond Belief did a secular parenting workshop in Portland in April 2009. Three years later, our community has grown and there are more secular families involved. Also, this workshop will provide an opportunity for those who were unable to attend the previous one.

The seminar, from 1:00 to 5:00pm at Friendly House (Keeston Room) in NW Portland, will cover the following:

Over nine million parents in the U.S. are raising children without theistic religion. The PARENTING BEYOND BELIEF WORKSHOP, a unique half-day event with author and educator Dale McGowan, offers encouragement and practical solutions for secular parenting in a religious world. Based on the freethinking philosophy of the book Newsweek called “a compelling read,” the PARENTING BEYOND BELIEF WORKSHOP is empowering secular parents across the country to raise ethical, caring, confident kids without religion.

Participants will learn effective ways to:
– Encourage religious literacy without indoctrination
– Help kids interact productively with a religious world
– Help kids develop active moral reasoning
– Weigh church-state issues in the public sphere
– Address sensitive issues with religious relatives using the principles of nonviolent communication
– Help children develop a healthy understanding of death and a joyful love of life
– Build a family atmosphere of fearless questioning and boundless wonder
…and much more.

The cost to attend is $35 ($65 for couples and $25 if you are a friend of CFI-Portland). Tickets can be purchased now here. If you know of anyone you think might be interested in attending the seminar, please let them know!

On the “kids book on evolution that bashes religion”

In December of last year some folks cried out (1/2/3) against a new kids book that promotes anti-vaccination, and rightly so! But so far I have only come across one person who is crying out over a kids book about Charles Darwin. Why no others? Surely a book about the life of Darwin would be dangerous in the hands of children.

Book Cover - Charles Darwin - British Naturalist

The book in question is Darwin: British Naturalist by Diane Cook (which is the same as Charles Darwin), and the Discovery Institute’s Casey Luskin does not like that it is being sold in a public – and taypaxer-funded (oh, no!) – museum. First, visitors of the museum are not required to purchase the book, so what’s the problem? Second, why are they fussing? They quote a passage from the book:

How did all the many different species of plants and animals in this world come into being? The simple explanation that God had created everything did not satisfy him. It could not explain everything he had observed.

And their response:

Now I have no problem with people writing about the historical controversy between Darwin’s theory and religion, but why is this partisan message in a kids book being sold at a taxpayer-funded publicly-operated science museum?

I see no problem with the passage from the book not because I accept the theory of evolution and am (obviously) a Darwin aficianado, but because it’s true. It is historically accurate. Darwin did indeed think that special creation could not explain the origin and distribution of species on Earth. His travels in the 1830s gave him firsthand experience in observing many plants and animals of the world. The claim that this passage is “partisan” is unfair.

The DI post then goes on to charge the author of Darwin: British Naturalist of “concoct[ing] a story about how the church and religious ideologues supposedly persecuted Darwin”:

Darwin was criticized by many scientists and denounced by the religious community who claimed his theory was blasphemous. … Articles and cartoons satirizing Darwin appeared regularly in newspapers and magazines. The most common images were of Darwin’s head on an ape’s body or Darwin crawling among worms or other simple creatures. Darwin did nothing about this deliberate misrepresentation of his theory. He only smiled sadly. He had no wish to waste time defending or explaining his ideas. Instead, he went on living his quiet peaceful life, taking daily walks through the woods and continuing his scientific research and writing. Nevertheless, in his heart he hoped that one day people would understand that his purpose had not been to overturn God and destroy their beliefs, but just to prove one thing — that life was always changing.

Was Darwin criticized by scientists? Yes. Was his theory considered by some in the religious community as blasphemous? Yes. Did cartoonists use Darwin and turn him into all manner of monkeys and apes? Yes. Did Darwin respond publicly to these cartoons? Not to my knowledge. Did he live a quiet life, take daily walks, and continue working on science? Yes. Did Darwin travel the world, collect data, correspond with folks from all over the world, conduct experiments, and write many books and articles to “overturn God and destroy their beliefs”? No.

And yes, while the image from the book they share in the post may be silly, this “concocted story” is by all means fair to Darwin historically. But, since it paints a positive light on Darwin the man, the Discovery Institute of course thinks it is rubbish. What Darwin did or wrote is only a good thing for the Discovery Institute when it lends to their purposes, no matter how misleading.

I just looked up the book in the catalog of the Multnomah County Library, and there is a copy of Darwin: British Naturalist at my local branch. Looks like I will have to stop by and check it out.

BOOK REVIEW: A Universe From Nothing: Why There Is Something Rather than Nothing by Lawrence M. Krauss

A Universe from Nothing: Why There Is Something Rather than Nothing. By Lawrence M. Krauss. New York: Free Press, 2011. 256 pp. $24.99 (hardcover).

For a book that has a lot to say about nothing, there is quite a lot in it. Lawrence Krauss, a cosmologist and Foundation Professor and Director of the Origins Project at Arizona State University, and an increasingly recognized spokesperson for atheism, gives a sweeping overview of the state of cosmology, with plenty of historical tidbits and open-ended questions for the curious. The overall argument is that the statement that “something cannot come from nothing” (that is, how can the Big Bang have occurred from nothing?) collapses under recent theoretical and observational research in astrophysics. Beyond providing the science and making it comprehensible to a nonphysicist such as myself, Krauss offers that these new explanations make religious explanations (God, gods, other deities, or what have you) increasingly unnecessary to explain the origin of the universe. This is not a science book, but rather a science and religion book, and Krauss proudly promotes atheism. Fine by me, but it is something readers should be aware of.

The book stems from a very successful YouTube video of Krauss’ lecture by the same name (currently, it has over 1,187,000 views). I’ve enjoyed the video several times, and there are great lines from it, so I was excited to hear that Krauss was extending his lecture into a book. I recently read Lisa Randall’s 2011 book Knocking on Heaven’s Door: How Physics and Scientific Thinking Illuminate the Universe and the Modern World (which I reviewed for the Portland Book Review), and she states that recent work in cosmology aims to “ultimately tell us about who we are and where we came from.” Krauss certainly does this in A Universe From Nothing, and here are some quotables:

The universe is the way it is, whether we like it or not. (xii)

One of the most poetic facts I know about the universe is that essentially every atom in your body was once inside a star that exploded. Moreover, the atoms in your left hand probably came from a different star than did those in your right. We are all, literally, star children, and our bodies are made of stardust. (17)

Over the course of the history of our galaxy, about 200 million stars have exploded. These myriad stars sacrificed themselves, if you wish, so that one day you could be born. I suppose that qualifies them as much as anything else for the role of saviors. (19) [in the lecture, Krauss stated it this way: “So, forget Jesus. The stars died so that you could be here today.”]

If we are all stardust, as I have written, it is also true, if inflation happened, that we all, literally, emerged from quantum nothingness. (98)

If the universe were any other way, we could not live in it. (136)

If we wish to draw philosophical conclusions about our own existence, our significance, and the significance of the universe itself, our conclusions should be based on empirical knowledge. A truly open mind means forcing out imaginations to conform to the evidence of reality, and not vice versa, whether or not we like the implications. (139)

But no one has ever said that the universe is guided by what we, in our petty myopic corners of space and time, might have originally thought was sensible. It certainly seems sensible to imagine that a priori, matter cannot spontaneously arise from empty space, so that something, in this sense, cannot arise from nothing. But when we allow for the dynamics of gravity and quantum mechanics, we find that this commonsense notion is no longer true. This is the beauty of science, and it should not be threatening. Science simply forces us to revise what is sensible to accommodate the universe, rather than vice versa. (151)

A universe without purpose or guidance may seem, for some, to make life itself meaningless. For others, including me, such a universe is invigorating. It makes the fact of our existence even more amazing, and it motivates us to draw meaning from our own actions and to make the most of our brief existence in the sun, simply because we are here, blessed with consciousness and with the opportunity to do so. Bronowski’s point, however, it that it doesn’t really matter either way, and what we would like for the universe is irrelevant. (181)

There is much to ponder here for those like me who see wonder and awe in the physical world, whether in nature and its “endless forms” or in the universe.

I’ll share one more quote from the book. Krauss provides a quote from Darwin at the beginning of chapter 5, in which he discusses the expanding and accelerating universe and dark energy and its unknown origin: “It is mere rubbish, thinking at present of the origin of life; one might as well think of the origin of matter.” This comes from a letter by Darwin to Joseph Dalton Hooker (March 29, 1863). After sharing with Hooker that he regretted using the word “Creator” in the last paragraph of On the Origin of Species, Darwin stated that he meant creator as a “some wholly unknown process.” Darwin never claimed to explain the origin of life itself. Later, Krauss uses this quote again, and unfortunately it is used poorly:

The metaphysical “rule,” which is held as ironclad conviction by those whom I have debated the issue of creation, namely that “out of nothing nothing comes,” has no foundation in science. Arguing that it is self-evident, unwavering, and unassailable is like arguing, as Darwin falsely did, when he made the suggestion that the origin of life was beyond the domain of science by building an analogy with the incorrect claim that matter cannot be created or destroyed. (174)

This is a rather unfair remark about Darwin. As one might expect from a scientist, here history is being determined by what is known in the present. We may very well know things about the origin of life and origin of matter now, but, as Darwin clearly stated, “thinking at present,” – meaning 1863, not 2011 – the state of scientific knowledge then did not include such things. The domains of science separated by 150 years would surely be different. This is presentism, and it does a disservice to understanding the past.

More Darwin/evolution related events in Portland area

In addition to the Darwin Day party in Pioneer Square on February 12th, here are a few more events that may be of interest to folks in the Portland area:

“How do Muslims view science and evolution?”
by Salman Hameed
Admission free
Friday, February 10, 7:00 PM – 9:00 PM
Templeton Campus Center – Council Chambers
Lewis & Clark College
Link

James Randi lecture
Admission: $10 (Friends of CFI-Portland free)
Thursday, February 16, 2012, 6:30 PM – 8:00 PM
First Unitarian Church
1011 Southwest 13th Avenue, Portland, OR
Friends of the Center: FREE with VIP seating
Link

“Food for Thought” Lecture: Why did the fish leave the water?
Devonian environments of the fish-amphibian evolutionary transition
by Greg Retallack, PhD
Admission $5 (Friends of CFI-Portland free)
Friday, February 17, 2012, 6:30 PM -7:40 PM
Brentwood-Darlington Community Center
7211 SE 62nd Ave., Portland, OR
Link

Lecture: And God said, “Let there be evolution!”
by Charles Wynn
Free and open to the public
Saturday, February 18, 2012, 7:00 PM
Portland State University – Science Building 1
1025 SW Mill Street, Portland, OR
Link

An objective creation museum in the Pacific Northwest?

If you live in the Pacific Northwest and feel left out of being able to visit a creation museum, fear not!

There is much wrong with the statements made by these men reading off of cue cards.

1. Doug Bennett states that the NSM “will explain both the biblical and naturalistic points of view, side by side. In this way, visitors can see both views and then can determine for themselves which theory makes the most sense and which theory matches the evidence that we see in the world around us.” Less than a minute later, Rick Deighton states, “The museum will show scientifically how evolution is absurd.” So much for letting the visitor look at the evidence and make their own decision!

2. Evidence that confounds the most ardent evolutionists? I’d like to see what they offer that hasn’t been explained away by non-creationists, otherwise known as scientists.

3. Deighton: the NSM “will also put on display the catastrophic consequences of Darwinism. For example, Hitler and his Nazi regime could never have done what they did without the foundation of Darwinian evolution.” A tired claim shown to be wrong by historians.

4. The NSM will be different from other creation museums because it will be a “true science museum.” Yes, don’t mind the words biblical, gospel, Jesus, God, and creation that will be on many of the labels in the museum. This museum will be all about the science, okay?

I came across this video in a blog post from the Portland Mercury: A Cadre of Old, White Guys Plot a Creationist Science Museum.

Humanist Perspectives: Connecting Children to Nature

I did a guest post for the blog of the Foundation Beyond Belief, which I copy here:

Humanist Perspectives: Connecting Children to Nature

This post is part of our Humanist Perspectives series. In this series, we invite guest contributors to explore active humanism and what it means to be a thoughtful, engaged member of society. Please share your thoughts in the comments!

by Michael D. Barton

I have many favorite quotes about children and nature, but here are two very simple yet insightful ones:

What is the extinction of a condor to a child who has never seen a wren? – Robert Michael Pyle, author

 

How can we expect [children] to really care about their natural environment if they’ve never had an experience in it? – Martin LeBlanc, Sierra Club

Taking your child or children on an afternoon trip to the zoo is a great thing to do, but what does that matter if a child is not connected in some way to the animals that live near their home? Why should we care to learn about pandas and cheetahs and polar bears if we haven’t learned about salmon and owls and dragonflies? My five-year-old son is a member of a generation that will face serious issues regarding the environment. As his father, I strive to raise him to be a scientifically literate and environmentally conscious adult. While I am not a homeschooling parent and my son will be going to public school, there are two aspects of education I feel fall into my hands: teaching about evolution and raising an outdoor kid.

Parents are first and foremost the responsible party when it comes to getting children away from television, computers, and digital devices and into nature. While environmental education is increasingly being recognized in schools and other educational avenues, it is not enough. Education begins in the home and with family. Here in Portland, Oregon, the outdoor education program for Multnomah County sixth graders has been cut from a full week outdoors to just a few days. There will always be funding issues with schools and education, and extra programs are the first to go (except football, of course). While many schools do participate in environmental education (field trips, school gardens, etc.), teachers are overworked. That is why I find it a parental duty to share nature experiences with my child. We’re not backpackers nor experienced campers — we simply leave the house a few times a week and head to local nature parks or nearby trails and participate in nature programming at museums and libraries. There is not a lot of effort involved (unless you live somewhere with less-than-ideal weather). I find myself having had a better day than if I had not gone outside.

Since I do not consider nature in any way the creation of a supernatural deity, for me bringing evolution into our experiences makes them more personal. We’re part of the natural world along with every creature great and small, plant, rock, wave, and breeze. As Alan Watts put it: “You didn’t come into this world. You came out of it, like a wave from the ocean. You are not a stranger here.” We must care for our planet not just for ourselves to remain, but for all of our extended family.

The National Center for Science Education is not going anywhere. Creationist attacks on public education are not going to disappear in the foreseeable future. And now the NCSE has had to branch into protecting climate change education as well. I, as a parent, need to do my best to expose my son to these important ideas in science, not as an expert, but as a fellow learner. We have plenty of Darwin and evolution books geared toward children on our shelves (too many, my wife probably thinks). While my son learns, I learn, too. He is going to teach me things. What he is going to teach me is not just the neat stuff about the natural world, like different bird species for example. He is going to teach me that immersing oneself in nature has a deeper meaning. To feel that we are a part of nature is crucial in thinking about how we want to treat this planet. This is where evolution comes in strong. It is no surprise that some creation-minded folks also discredit the idea that humans have had an effect on the climate of this planet. Certainly understandable if one views themselves as above nature and given dominion over it. But my son is not going to be taught that he belongs to some group of humans created by some god (he will of course learn about religions). He will learn what we can know for sure about our world and our place in it. He will learn about evolution and how humans are not the epitomy of creation but just one (and yes we are unique, but so are all other organisms) animal in the tree of life. This is not indoctrinating a young mind, as some might suggest. Rather, it is teaching a young mind about his place in a world that could get along just fine without him. Earth is not ours for the taking, but ours for the caring.

I’m fond of a snippet from an 2009 article in Forbes by Kathryn Tabb, “The Debate Over Intelligent Design”:

But what would this ghost [Darwin], who would find the separation of church and state unthinkably radical, have to say about the legal battles over evolution being waged across America? An indifferent student, Darwin preferred the outdoors to the schoolhouse and once confessed, ‘Observing, thinking & some reading beat, in my opinion, all systematic education.’ My guess is that Darwin would urge the children … to take advantage of all the mayhem to sneak out while the adults aren’t looking — and, equipped with magnifying glasses and notebooks, take to nature and draw their own conclusions.

Take to nature, indeed.

I encourage you to look into the Children & Nature Network, a nonprofit organization that promotes connecting children to the outdoors (its founder is Richard Louv, author of Last Child in the Woods: Saving Our Children From Nature-Deficit Disorder), and the blog writings of paleontologist and science educator Scott Sampson, which describe his vision of an evolutionary worldview.

ARTICLE: Making a Theist out of Darwin: Asa Gray’s Post-Darwinian Natural Theology

Online first from the journal Science & Education:

Making a Theist out of Darwin: Asa Gray’s Post-Darwinian Natural Theology

T. Russell Hunter

Abstract In March of 1860 the eminent Harvard Botanist and orthodox Christian Asa Gray began promoting the Origin of Species in hopes of securing a fair examination of Darwin’s evolutionary theory among theistic naturalists. To this end, Gray sought to demonstrate that Darwin had not written atheistically and that his theory of evolution by natural selection had not presented any new scientific or theological difficulties for traditional Christian belief. From his personal correspondence with the author of the Origin, Gray well knew that Darwin did not affirm God’s “particular” design of nature but conceded to the possibility that evolution proceeded according to “designed laws.” From this concession, Gray attempted to develop a post-Darwinian natural theology which encouraged theistic naturalists to view God’s design of nature through the evolutionary process in a manner similar to the way in which they viewed God’s Providential interaction with human history. Indeed, securing a fair reading of the Origin was not Gray’s sole aim as a promoter of Darwinian ideas. In Darwin’s theory of natural selection, Gray believed he had discovered the means by which a more robust natural theological conception of the living and evolving natural world could be developed. In this paper I outline Gray’s efforts to produce and popularize a theistic interpretation of Darwinian theory in order to correct various misconceptions concerning Gray’s natural theological views and their role in the Darwinian Revolution.

2011 Portland Humanist Film Festival

This coming weekend November 11-13 is the 2nd annual Portland Humanist Film Festival. I was not able to attend any of the films last year, but I will this year, and I am volunteering on Saturday evening to sell passes. This will be a great opportunity to not only see some interesting films concerned with science, reason, humanism, and religion, but to converse with like-minded folk:

Portland, OR—October 25, 2011—This Veterans Day weekend, November 11-13, Portland, Oregon, one of the most secular cities in the nation, will host the 2nd annual Portland Humanist Film Festival, featuring 17 films with themes of interest to secular humanists, including science, critical thinking, atheism, freethought, separation of church and state, human rights, civil liberties, and others. This three day event is the largest freethought film festival on the West Coast and is presented by Center for Inquiry–Portland with major support from the Humanists of Greater Portland.

Previews of the films:

And here is the schedule and admission info:

TRIPLE FEATURE FRIDAY 11/11/11
5:00 The Nature of Existence
7:00 The Invention of Lying
9:00 Monty Python’s Life of Brian Prizes for best (“worst” ) LoB costumes

SATURDAY 11/12/11
2:00 8: The Mormon Proposition
3:30 Here Be Dragons*
5:00 D.M. Bennett: The Truth Seeker*
6:00 Waiting for Armageddon
7:30 “Who Are The Doubters Anyway?” Featured Speaker: Tom Flynn Exec. Dir. Council for Secular Humanism
8:55 Agora

SUNDAY 11/13/11
2:00 Waking Life
4:00 Humanism: Making Bigger Circles (Dr. Isaac Asimov)
5:00 The Lord Is Not On Trial Here Today
6:00 Separation of Church And State Featured Speaker: Bruce Adams Pres. Columbia Chapter Americans United
7:00 Independent Film Awards – The Fairy Scientist* Science is a Vaccine* The Species Problem* Patrick’s Story* . . . talk with film producers!
8:30 The Ledge

Admission: $5 Fri, $10 Sat, $10 Sun, or $20 for Fri-Sun weekend pass.* Films are independent film winners.
Sponsored by Center for Inquiry-Portland • www.centerforinquiry.net/portland
Contributor Humanists of Greater Portland • www.portlandhumanists.org

If you are in Portland, I hope to see you there!

ARTICLE: Depicting the Tree of Life: the Philosophical and Historical Roots of Evolutionary Tree Diagrams

From Evolution: Education and Outreach:

Depicting the Tree of Life: the Philosophical and Historical Roots of Evolutionary Tree Diagrams

Nathalie Gontier

Abstract It is a popularly held view that Darwin was the first author to draw a phylogenetic tree diagram. However, as is the case with most popular beliefs, this one also does not hold true. Firstly, Darwin never called his diagram of common descent a tree. Secondly, even before Darwin, tree diagrams were used by a variety of philosophical, religious, and secular scholars to depict phenomena such as “logical relationships,” “affiliations,” “genealogical descent,” “affinity,” and “historical relatedness” between the elements portrayed on the tree. Moreover, historically, tree diagrams themselves can be grouped into a larger class of diagrams that were drawn to depict natural and/or divine order in the world. In this paper, we trace the historical roots and cultural meanings of these tree diagrams. It will be demonstrated that tree diagrams as we know them are the outgrowth of ancient philosophical attempts to find the “true order” of the world, and to map the world “as it is” (ontologically), according to its true essence. This philosophical idea would begin a fascinating journey throughout Western European history. It lies at the foundation of the famous “scala naturae,” as well as religious and secular genealogical thinking, especially in regard to divine, familial (kinship), and linguistic pedigrees that were often depicted by tree images. These scala naturae would fuse with genealogical, pedigree thinking, and the trees that were the result of this blend would, from the nineteenth century onward, also include the element of time. The recognition of time would eventually lead to the recognition of evolution as a fact of nature, and subsequently, tree iconographies would come to represent exclusively the evolutionary descent of species.

Darwin/evolution articles in journal Zygon

Several articles in the June 2011 issue of the religion journal Zygon deal with Darwin and evolution:

INTERPRETING THE WORD AND THE WORLD

Brooke, John Hedley

Abstract The purpose of this essay is to introduce a collection of five papers, originally presented at the 2009 summer conference of the International Society for Science and Religion, which explore the reception of Darwin’s science in different religious traditions. Comparisons are drawn between Jewish, Christian, Islamic, and Indian responses to biological evolution, with particular reference to the problem of suffering and to the exegetical and hermeneutic issues involved.

DARWIN AND THE OTHER CHRISTIAN TRADITION

McMullin, Ernan

Abstract Augustine, and following him some major theologians of the early Christian church, noted the apparent discrepancies between the first two chapters of Genesis and suggested an interpretation for these chapters significantly different from the literal. After examining a selection of the relevant texts, we shall follow the later fortunes of this interpretation in brief outline, figuring in particular an unlikely trio: Suarez, St. George Mivart, and Thomas Henry Huxley. Moral: Darwinian theory might plausibly be construed as implementing, unawares, a suggestion from that other Christian tradition.

RE-READING GENESIS, JOHN, AND JOB: A CHRISTIAN RESPONSE TO DARWINISM

Southgate, Christopher

Abstract This article offers one response from within Christianity to the theological challenges of Darwinism. It identifies evolutionary theory as a key aspect of the context of contemporary Christian hermeneutics. Examples of the need for re-reading of scripture, and reassessment of key doctrines, in the light of Darwinism include the reading of the creation and fall accounts of Genesis 1-3, the reformulation of the Christian doctrine of humanity as created in the image of God, and the possibility of a new approach to the Incarnation in the light of evolution and semiotics. Finally, a theodicy in respect of evolutionary suffering is outlined, in dialogue with recent writings attributing such suffering to a force in opposition to God. The latter move is rejected on both theological and scientific grounds. Further work on evolutionary theodicy is proposed, in relation in particular to the doctrine of creatio ex nihilo.

JUDAISM, DARWINISM, AND THE TYPOLOGY OF SUFFERING

Cherry, Shai

Abstract Darwinism has attracted proportionately less attention from Jewish thinkers than from Christian thinkers. One significant reason for the disparity is that the theodicies created by Jews to contend with the catastrophes which punctuated Jewish history are equally suited to address the massive extinctions which characterize natural history. Theologies of divine hiddenness, restraint, and radical immanence, coming together in the sixteenth-century mystical cosmogony of Isaac Luria, have been rehabilitated and reworked by modern Jewish thinkers in the post-Darwin era.

MUSLIM HERMENEUTICS AND ARABIC VIEWS OF EVOLUTION

Elshakry, Marwa

Abstract Over the last century and a half, discussions of Darwin in Arabic have involved a complex intertwining of sources of authority. This paper reads one of the earliest Muslim responses to modern evolution against those in more recent times to show how questions of epistemology and exegesis have been critically revisited. This involved, on the one hand, the resuscitation of long-standing debates over claims regarding the nature of evidence, certainty, and doubt, and on the other, arguments about the use (and limits) of reason in relation to scripture. Categories of knowledge and belief, alongside methods of scriptural hermeneutics, were repositioned in the process, transforming the meaning and discursive reach of the former as much as the latter. Indeed, this paper argues that the long-run engagement with Darwin in Arabic led to the mutual transformation of both “science” and “religion,” whether as objects of knowledge (and belief) or as general discursive formations.

DARWIN AND THE HINDU TRADITION: “DOES WHAT GOES AROUND COME AROUND?”

Gosling, David L.

Abstract The introduction of English as the medium of instruction for higher education in India in 1835 created a ferment in society and in the religious beliefs of educated Indians—Hindus, Muslims, and, later, Christians. There was a Hindu renaissance characterized by the emergence of reform movements led by charismatic figures who fastened upon aspects of Western thought, especially science, now available in English. The publication of Darwin’s On the Origin of Species in 1859 was readily assimilated by educated Hindus, and several reformers, notably Vivekananda and Aurobindo, incorporated evolution into their philosophies. Hindu scientists such as Jagadish Chandra Bose were also influenced by Darwinian evolution, as were a number of modern Hindu thinkers. The results of an investigation into the religious beliefs of young Indian scientists at four centers were also summarized. The view that “what goes around comes around” appears increasingly to be open to doubt. Many educated Indians, not only Hindus, are raising more probing questions that call for deeper dialogues between science and religion, especially about what each believes it means to be truly human.

Recent articles of interest

From the journal The Plant Cell:

Charles Darwin and the Origins of Plant Evolutionary Developmental Biology

William E. Friedman and Pamela K. Diggle

Abstract Much has been written of the early history of comparative embryology and its influence on the emergence of an evolutionary developmental perspective. However, this literature, which dates back nearly a century, has been focused on metazoans, without acknowledgment of the contributions of comparative plant morphologists to the creation of a developmental view of biodiversity. We trace the origin of comparative plant developmental morphology from its inception in the eighteenth century works of Wolff and Goethe, through the mid nineteenth century discoveries of the general principles of leaf and floral organ morphogenesis. Much like the stimulus that von Baer provided as a nonevolutionary comparative embryologist to the creation of an evolutionary developmental view of animals, the comparative developmental studies of plant morphologists were the basis for the first articulation of the concept that plant (namely floral) evolution results from successive modifications of ontogeny. Perhaps most surprisingly, we show that the first person to carefully read and internalize the remarkable advances in the understanding of plant morphogenesis in the 1840s and 1850s is none other than Charles Darwin, whose notebooks, correspondence, and (then) unpublished manuscripts clearly demonstrate that he had discovered the developmental basis for the evolutionary transformation of plant form.

From Earth Sciences History:

Religious assumptions in Lord Kelvin’s estimates of the Earth’s age

Leonard G. Wilson

Abstract Lord Kelvin’s estimates of the Earth’s age were not necessary consequences of his physics. Religion influenced his physics and his arguments for a limited age of the Earth. Kelvin’s primary aim was to destroy Charles Darwin’s theory of evolution by natural selection by attacking the uniformitarian geology on which Darwin’s theory was founded. His calculations of the age of the Earth contained a fundamental contradiction. He assumed that the Earth began as a hot liquid sphere, but Fourier’s mathematics, which he used to calculate the rate of cooling, applied only to heat conducted through a solid. Kelvin’s assumption of an initially hot liquid Earth was a necessary consequence of his thermodynamics. Energy could neither be created nor destroyed. The heat within the Earth must, therefore, be derived from its first creation by God. Kelvin never admitted the contradiction between the original hot liquid Earth and his calculation of its cooling on the assumption that the Earth was solid throughout, but in 1897 his imagined account of the initial Earth was a search for a solid Earth amenable to his calculations. The heat flow through the solid crust was very small in proportion to the total internal heat of the Earth. If Kelvin had included the total internal heat in his calculations, he would have arrived at much higher figures for the age of the Earth.

From the Journal of the History of Biology:

Karl Beurlen (1901–1985), Nature Mysticism, and Aryan Paleontology

Olivier Rieppel

Abstract The relatively late acceptance of Darwinism in German biology and paleontology is frequently attributed to a lingering of Lamarckism, a persisting influence of German idealistic Naturphilosophie and Goethean romanticism. These factors are largely held responsible for the vitalism underlying theories of saltational and orthogenetic evolutionary change that characterize the writings of many German paleontologists during the first half of the 20th century. A prominent exponent of that tradition was Karl Beurlen, who is credited with having been the first German paleontologist to present a full-fledged theory of saltational evolution and orthogenetic change. A review of Beurlen’s writings reveals motives and concerns far more complex, however, and firmly rooted in contemporary völkisch thought and Aryan Science. Beurlen’s mature theory of evolution can indeed be understood as his own contribution to Aryan Geology and Biology, tainted as it was with National-Socialist ideology. Evolutionary biologists of the time who opposed the theories of Beurlen and like-minded authors, i.e., idealistic morphology, typology, saltational change, orthogenesis and cyclism did so on Darwinian principles, which ultimately prevailed. But at the time when the battle was fought, their adherence to the principle of natural selection was likewise ideologically tainted, namely in terms of racial theory. National-Socialist ideology was unable to forge a unity of evolutionary theory in Germany even amongst those of its proponents who endorsed this ideology.

From the British Journal for the History of Science:

Charles Darwin’s use of theology in the Origin of Species

Stephen Dilley

Abstract This essay examines Darwin’s positiva (or positive) use of theology in the first edition of the Origin of Species in three steps. First, the essay analyses the Origin‘s theological language about God’s accessibility, honesty, methods of creating, relationship to natural laws and lack of responsibility for natural suffering; the essay contends that Darwin utilized positiva theology in order to help justify (and inform) descent with modification and to attack special creation. Second, the essay offers critical analysis of this theology, drawing in part on Darwin’s mature ruminations to suggest that, from an epistemic point of view, the Origin‘s positiva theology manifests several internal tensions. Finally, the essay reflects on the relative epistemic importance of positiva theology in the Origin‘s overall case for evolution. The essay concludes that this theology served as a handmaiden and accomplice to Darwin’s science.

Also from the British Journal for the History of Science:

By design: James Clerk Maxwell and the evangelical unification of science

Matthew Stanley

Abstract James Clerk Maxwell’s electromagnetic theory famously unified many of the Victorian laws of physics. This essay argues that Maxwell saw a deep theological significance in the unification of physical laws. He postulated a variation on the design argument that focused on the unity of phenomena rather than Paley’s emphasis on complexity. This argument of Maxwell’s is shown to be connected to his particular evangelical religious views. His evangelical perspective provided encouragement for him to pursue a unified physics that supplemented his other philosophical, technical and social influences. Maxwell’s version of the argument from design is also contrasted with modern ‘intelligent-design’ theory.

2011 Northwest Freethought Conference in Portland, OR

The Northwest Freethought Conference starts with a reception tonight in Portland, at Portland State University. Then there are sessions tomorrow with a banquet and a keynote with PZ Myers of Pharyngula; and sessions Sunday morning. I’ll be attending the whole conference and providing any coverage I come across here.

Twitter hashtag: #nwfreethought

Joshua Fost: Freethought 2011
Friendly Atheist: Visiting Portland for the Northwest Freethought Conference
Pharyngula: Conferencing this weekend

Sir Charles?

“… but Wren and Sloane owed the honour to their public work rather than to their eminence in science. England was slow to reward scientific achievement by this distinction and I believe that Davy, in the early years of the nineteenth century, was the next to receive royal recognition; and even during that century such physicists as Faraday and Maxwell, and such a biologist as Darwin, were not knighted.”

- Louis Tenchard More, Isaac Newton: A Biography (1935)

A few days ago Rebekah Higgitt (@beckyfh, Whewell’s Ghost) tweeted:

Came across this yahoo Q&A on Darwin & lack of knighthood. That this wrong answer ‘resolves’ Q is dispiriting http://j.mp/eBdCFs #histsci

Here is the question and the various answers:

Question (Nick.391): How come Charles Robert Darwin never received a knighthood?

Answer 1 (Will): You must remember that Queen Victoria was not only the head of state, she was also the head of the Church of England. As Darwin’s theories were denounced by leading churchmen, it would have been virtually impossible for the Queen to have honoured him. He was simply too controversial at the time.

Answer 2 (Michael B): It was not common in the 19thC to knight men outside the service of the Crown. Soldiers and sailors who had done well and politicians or civil servants were knighted or even ennobled; the fashion for ladling out honours to entertainers, academics and sportsmen is comparatively recent. Controversy had nothing to do with it. Some of the political and military figures who were promoted to a K or even a peerage were, in their way, just as controversial. Simply, academics and scientists did not expect, and did not get, that type of recognition.

Answer 3 (NC): Church of England made sure of that. Many of its notable members (both clergymen and laymen) were openly hostile to Darwin.

Noted by the asker as the “Best Answer” is… #1, and he also commented “Great answer, thanks. Michael B [no, this is not me!] must be on drugs or something because none of that is even accurate” (referring to the second answer). So, the favored answer is that science versus religion tensions kept Darwin from receiving a knighthood, while the possibility of a more nuanced explanation is not possible because such a suggestion could come only from someone whose mind is not properly functioning. Dispiriting, indeed! (I’ll note that another Yahoo Q&A asks the same question, with the answer: “When deciding on who to knight not only must the nominee have done something notable but “usually” must also have a character that does not upset the status quo of the country or upset the citizens in general. Charles Darwin was such a controversial figure that there was “no way” that the monarch of the time could even have considered him for a knighthood.”)

Becky’s tweet started a short exchange between her, myself, Ian Hesketh (@ianhesketh, author of Of Apes and Ancestors: Evolution, Christianity, and the Oxford Debate, and Greg Good (@HistoryPhysics).

@darwinsbulldog – Interesting, any resources abt this? Seeing online that Wilberforce stepped in & stopped a proposal in ’59, don’t know if factual

@ianhesketh - Desmond and Moore (1991: 488) have a brief paragraph about this but cite a secondary source: Bunting (1974)

@ianhesketh - Desmond and Moore go on to say that they could not themselves locate Bunting’s sources (and he is now deceased).

@darwinsbulldog - So, Palmerstone suggests CD for knighthood, Wilberforce steps in and he doesn’t get it… Nothing in Browne’s biography

@beckyfh – Think Wilberforce thing a myth. Myth that establishment against CD. Wrong that people like him got knighthoods.

@beckyfh - Unless CD was sitting on govt advisory boards etc (like Brewster, Airy or Kelvin) honours wd be very unlikely.

@ianhesketh – Interesting! I also doubt the story about Wilberforce’s intervention given that no one can find Bunting’s sources

@beckyfh - I think all 19thc men of science with knighthoods get them for direct public work, not their science per se.

@HistoryPhysics - What is the primary record for reasons for knighthood? Personal corr? Prime Minister papers?

@beckyfh - Citations for honours are a matter of public record, I think, but also in newspapers etc.

@beckyfh – Eg Brunel: “For *public* services in the profession of Civil Engineering”, naming dockyard work

@darwinsbulldog - Was not Joseph Dalton Hooker, Lyell, and John Lubbock also knighted? Gov’t service? Def. for Hooker…

@beckyfh – Hooker govt employee, Lubbock MP & Uni VC, Lyell lawyer, prof & employed on geological survey.

@beckyfh - Obv doesn’t mean their status in scientific world irrelevant, bt I thnk explains the Darwin case

@ianhesketh - This subject (scientists and knighthood) would make for a great article (clearly it’s needed)!

@darwinsbulldog – So how do you explain McCartney and Elton John? What’s the criteria there?

@beckyfh - The criteria changed in 20thc! Scientific & creative work now rewarded

Let’s take a look at what Adrian Desmond and James Moore wrote, in Darwin: The Life of a Tormented Evolutionist (1992):

This Anglican censure had more personal repercussions. Darwin may even have lost a knighthood. Lord Palmerston, the incoming Liberal Prime Minister in June 1859, had apparently mooted Darwin’s name to Queen Victoria as a candidate for the Honours List. Prince Albert concurred; he was a friend of science, a friend of Owen’s, President of the British Association in September 1859, where Lyell had spoken of Darwin’s forthcoming work, and he had seen Sir Charles similarly honoured. Darwin would have been delighted and astonished. But then came the Origin. The Queen’s ecclesiastical advisers, including the Bishop of Oxford Samuel Wilberforce, scotched it. The honour would imply approval, and Palmerston’ request was turned down. (488)

As Hesketh noted, Desmond and Moore cite the short 1974 biography of Darwin by James Bunting:

Bunting, Charles Darwin, 88-89, based on evidence apparently found while researching Parliamentary history. The sources have not been located and the author is deceased.

So, we have two ways of looking at a little bit of history. For one, the historical documents purporting to show that indeed Darwin’s lack of a knighthood was due to religious criticism of his work on evolution are lacking. For the other, as Becky has nicely shown, there is good reason to suggest that Darwin did not receive a knighthood (was he even really suggested for one by Palmerston?) because he did not carry out work in service of the British government, as was the case for many of the scientists who did receive royal honours. For now, I will go with the latter. But one’s willingness to go with Wilberforce on this one is perhaps to insist on there having been an absolute science versus religion conflict in nineteenth-century Britain (the conflict thesis, or warfare thesis). Surely there were those who perceived it as such (Tyndall, for example), and classic books devoted to it (John W. Draper’s 1881 History of the Conflict between Religion and Science and Andrew Dickson White’s 1896 History of the Warfare of Science with Theology in Christendom), but we must understand this time as one of not a simple dichtomoy of views but of plenty of in-betweens (such as Charles Kingsley). Moore addressed this in The Post-Darwinian Controversies: A Study of the Protestant Struggle to Come to Terms with Darwin in Great Britain and America, 1870-1900 (1979). He dispelled the notion that religion was strictly separated from science in the nineteenth century. He notes that, although not the best way to describe what was actually going on in nineteenth-century exchanges between science and religion, the military metaphor of “conflict” or “warfare” was a common trope within the post-Darwinian controversies and that “testifies to its symbolic importance” (13).

Just as the Oxford debate between Wilberforce and Thomas Henry Huxley has been demythologized, by Hesketh and Gould (and Brian Switek, too!), it seems – pending some graduate student tasking him or herself with finding the documents Bunting says are there and doing a deeper analysis of this moment – that Desmond and Moore, although acknowledging the sketchy documentation, like to tell a good story. What sounds more exciting: Darwin not a public servant, or evolution-hating Wilberforce knighthood-blocking Darwin?

Joseph Dalton Hooker, one of Darwin’s supporters and botanist to the British government, did receive several honours. In his case, however, he did not really care to receive them. When in 1869 Lyell and Murchison urged the Duke of Argyll to suggest Hooker for recognition of his service in India, Hooker’s response to Darwin was:

I do not think there is the least chance of my getting the offer of it. The K.C.S.I. is so rare an honour that I might well be proud to have it, for my Indian services; but I really do not desire Knighthood, and would infinitely rather be plain
Dr. Hooker with C.B. to testify to my having done my duty as well as others who have that certificate. So if it comes I shall be proud of it; if not, I shall be as well content. Please say nothing about it. The fact is the Duke might do it with a stroke of the pen, but he don’t like my Darwinism and my Address and I am right proud of that! [emphasis mine]

2011 Northwest Freethought Regional Conference in Portland

I’ll be attending the 2011 Northwest Freethought Regional Conference (schedule) this March 25-27, and it’s being held right here in Portland (on the campus of PSU). I look forward to talks by PZ Myers and Steven Green (debunking the US as a “Christian Nation” idea), and various workshops.

You can register here.

JOURNAL: Issue of Synthese devoted to “Evolution and its rivals”

The contents:

“Introduction” by Glenn Branch

“Can’t philosophers tell the difference between science and religion?: Demarcation revisited” by Robert T. Pennock

“Are creationists rational?” by John S. Wilkins

“Foiling the Black Knight” by Kelly C. Smith

“Information theory, evolutionary computation, and Dembski’s ‘complex specified information’” by Wesley Elsberry and Jeffrey Shallit

“Design and its discontents” by Bruce H. Weber

“The science question in intelligent design” Sahotra Sarkar

“Intelligent design in theological perspective” by Niall Shanks and Keith Green

“The non-epistemology of intelligent design: its implications for public policy” by Barbara Forrest

“Evolution and atheism: Has Griffin reconciled science and religion?” by James H. Fetzer

The bonus:

This journal is free access until the end of the year!

Thanks, NCSE.