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Religious leaders have come out against ID (Intelligent Design) too. An open letter affirming the compatibility of Christian faith and the teaching of evolution, first produced in response to controversies in Wisconsin in 2004, has now been signed by over ten thousand clergy from different Christian denominations across America. In 2006, the director of the Vatican Observatory, the Jesuit astronomer George Coyne, condemned ID as a kind of 'crude creationism' which reduced God to a mere engineer.
Sayfa 82 - Oxford University Press
Some philosophers, driven by the desire to develop a more scientific approach to morality, have constructed whole systems of 'evolutionary ethics'. For such thinkers, the fact that humanity’s conscience and moral feelings are the product of evolution requires that ethics should be pursued from an evolutionary rather than a religious or even a philosophical point of view. The problem that all such schemes encounter is that there is more to ethics than following nature. Even if it can be shown that we are endowed with a particular 'natural' instinct by our evolutionary history, that observation does not get us any closer to answering the ethical question of whether it is right to follow that instinct. Presumably the instincts that incline people towards violence, theft, and adultery have evolutionary origins too. Whichever interpretation of evolutionary biology we care to endorse, it is perfectly clear (as it has been to moral philosophers through the ages) that human beings are born with the propensity both to seek their own good and also the good of (at least some) others. The question of whether the altruistic instinct, for instance, is a natural one is completely separate from the question of whether it is one that we should follow, and to what extent.
Sayfa 121 - Oxford University Press
The defenders of Intelligent Design, to an even greater extent than the 'Creation Scientists' of previous decades, try to stay scrupulously within the bounds of scientific discourse and mention a 'designer' and 'intelligence', but never God, and certainly not the Bible. Some suspect that this reflects not the scientific nature of their enterprise but simply a canny awareness of the fact that they will need to look and sound as much like scientists as possible if their views are ever going to make it into the classrooms of America’s public schools.
Sayfa 93 - Oxford University Press
The Roman Catholic Church has not generally been supportive of the anti-Darwinian ‘Intelligent Design’ movement, however. The Pope’s warnings are not against evolution as science but against adopting the idea of evolution as an overarching view that deprives the world of meaning and purpose. It seems that the Catholic Church remains ambivalent towards evolution. One of the leading advocates of 'Intelligent Design', Michael Behe, and one of its most accomplished scientific critics, Kenneth Miller, are both Roman Catholics.
Sayfa 80 - Oxford University Press
The importance of faith is strongly emphasized in the New Testament – most famously in the story of the apostle Thomas, who says that he will not believe Jesus has risen from the dead until he sees him in the flesh with the marks of the nails in his hands and the wound in his side. Thomas then encounters the risen Jesus, and believes. Jesus says to Thomas: 'Because you have seen me, you have believed; blessed are those who have not seen and yet have believed.' (...) More recently, Richard Dawkins has described Thomas as the 'only really admirable member of the twelve apostles', because of his scientific demand for empirical evidence.
Sayfa 54 - Oxford University Press
The cases of altruism and sexuality considered in this chapter both give us some sense of why we should be suspicious of any ethical or political argument that is based on what is natural. We can be drawn into these kinds of arguments from all sorts of laudable motives. For instance, campaigners against anti-homosexual laws will often cite evidence of homosexual behaviour among various species of birds and mammals in support of the view that homosexuality is natural. Modern medical orthodoxy now holds that masturbation should be not only allowed, but positively encouraged, because it is natural. Religious critics of interpretations of evolutionary biology that suggest we must resign ourselves to a society ruled by selfishness have been led to insist that, on the contrary, human altruism is not only desirable but natural. But 'natural' in these contexts really means fixed, given, determined. It denotes not the act of a free individual, but the playing out of an unalterable physical law. Political questions about what sexual behaviour should be allowed, or how the interests of different groups within society are to be balanced and regulated, are decided by human laws, not by laws of nature.
Sayfa 122 - Oxford University Press
His image adorns not only the covers of countless books on the subject of evolution but also even the British ten pound note. The most frequently used pictures of Darwin are those from his old age in which his white beard and portentous expression conjure up images of biblical prophets, perhaps even of God.
Sayfa 59 - Oxford University Press
In addition to Galileo’s telescopic and astronomical discoveries, the microscope was opening up a different kind of previously unseen world. Using an instrument sent to him by Galileo, Prince Cesi made the first known microscopic observations in the 1620s. Cesi’s observations of bees were recorded in engravings by Francesco Stelluti and used as a device to seek approval for the Academy of Lynxes from Urban VIII, whose family coat of arms featured three large bees.
Sayfa 36 - Oxford University Press
Every explanatory journey has a terminus. That terminus might be matter, or mystery, or metaphysical necessity. It might be a featureless first cause or it might be God. Wherever one decides to end the explanatory journey, there will always still be the possibility of asking ‘Why?’ or ‘But what caused that?’ The answer in all cases –whether religious or secular– is that something or other just is. A much more serious problem for the theist is how to close the large gap between positing a first cause for the universe and identifying that unknown cause with the personal God of Judaism, Christianity, Islam, or any other religious tradition.
Sayfa 51 - Oxford University Press
In a series of lectures delivered in Boston in 1893, almost a century later, the Scottish evangelical theologian Henry Drummond, engaging the question of the proper Christian attitude to the theory of evolution, told his audience that a miracle was ‘not something quick’. Rather, the whole, slow process of evolution was miraculous. Through that process God had produced not only the mountains and valleys, the sky and the sea, the flowers and the stars, but also ‘that which of all other things in the universe commends itself, with increasing sureness as time goes on, to the reason and to the heart of Humanity – Love. Love is the final result of Evolution.’ Drummond’s point was that it was this product – love – rather than the particular process, natural or supernatural, which was the real miracle.
Sayfa 44 - Oxford University Press