The God Delusion, Page 8

  Another prominent luminary of what we might call the Neville Chamberlain school of evolutionists is the philosopher Michael Ruse. Ruse has been an effective fighter against creationism,39 both on paper and in court. He claims to be an atheist, but his article in Playboy takes the view that

  we who love science must realize that the enemy of our enemies is our friend. Too often evolutionists spend time insulting would-be allies. This is especially true of secular evolutionists. Atheists spend more time running down sympathetic Christians than they do countering creationists. When John Paul II wrote a letter endorsing Darwinism, Richard Dawkins's response was simply that the pope was a hypocrite, that he could not be genuine about science and that Dawkins himself simply preferred an honest fundamentalist.

  From a purely tactical viewpoint, I can see the superficial appeal of Ruse's comparison with the fight against Hitler: 'Winston Churchill and Franklin Roosevelt did not like Stalin and communism. But in fighting Hitler they realized that they had to work with the Soviet Union. Evolutionists of all kinds must likewise work together to fight creationism.' But I finally come down on the side of my colleague the Chicago geneticist Jerry Coyne, who wrote that Ruse

  fails to grasp the real nature of the conflict. It's not just about evolution versus creationism. To scientists like Dawkins and Wilson [E. O. Wilson, the celebrated Harvard biologist], the real war is between rationalism and superstition. Science is but one form of rationalism, while religion is the most common form of superstition. Creationism is just a symptom of what they see as the greater enemy: religion. While religion can exist without creationism, creationism cannot exist without religion.40

  I do have one thing in common with the creationists. Like me, but unlike the 'Chamberlain school', they will have no truck with NOMA and its separate magisteria. Far from respecting the separateness of science's turf, creationists like nothing better than to trample their dirty hobnails all over it. And they fight dirty, too. Lawyers for creationists, in court cases around the American boondocks, seek out evolutionists who are openly atheists. I know - to my chagrin - that my name has been used in this way. It is an effective tactic because juries selected at random are likely to include individuals brought up to believe that atheists are demons incarnate, on a par with pedophiles or 'terrorists' (today's equivalent of Salem's witches and McCarthy's Commies). Any creationist lawyer who got me on the stand could instantly win over the jury simply by asking me: 'Has your knowledge of evolution influenced you in the direction of becoming an atheist?' I would have to answer yes and, at one stroke, I would have lost the jury. By contrast, the judicially correct answer from the secularist side would be: 'My religious beliefs, or lack of them, are a private matter, neither the business of this court nor connected in any way with my science.' I couldn't honestly say this, for reasons I shall explain in Chapter 4.

  The Guardian journalist Madeleine Bunting wrote an article entitled 'Why the intelligent design lobby thanks God for Richard Dawkins'.41 There's no indication that she consulted anybody except Michael Ruse, and her article might as well have been ghostwritten by him.* Dan Dennett replied, aptly quoting Uncle Remus:

  I find it amusing that two Brits - Madeleine Bunting and Michael Ruse - have fallen for a version of one of the most famous scams in American folklore (Why the intelligent design lobby thanks God for Richard Dawkins, March 27). When Brer Rabbit gets caught by the fox, he pleads with him: 'Oh, please, please, Brer Fox, whatever you do, don't throw me in that awful briar patch!' -where he ends up safe and sound after the fox does just that. When the American propagandist William Dembski writes tauntingly to Richard Dawkins, telling him to keep up the good work on behalf of intelligent design, Bunting and Ruse fall for it! 'Oh golly, Brer Fox, your forthright assertion - that evolutionary biology disproves the idea of a creator God - jeopardises the teaching of biology in science class, since teaching that would violate the separation of church and state!' Right. You also ought to soft-pedal physiology, since it declares virgin birth impossible . . .42

  * The same could be said of an article, 'When cosmologies collide', in the New York Times, 22 Jan. 2006, by the respected (and usually much better briefed) journalist Judith Shulevitz. General Montgomery's First Rule of War was 'Don't march on Moscow.' Perhaps there should be a First Rule of Science Journalism: 'Interview at least one person other than Michael Ruse.'

  This whole issue, including an independent invocation of Brer Rabbit in the briar patch, is well discussed by the biologist P. Z. Myers, whose Pharyngula blog can reliably be consulted for trenchant good sense.43 I am not suggesting that my colleagues of the appeasement lobby are necessarily dishonest. They may sincerely believe in NOMA, although I can't help wondering how thoroughly they've thought it through and how they reconcile the internal conflicts in their minds. There is no need to pursue the matter for the moment, but anyone seeking to understand the published statements of scientists on religious matters would do well not to forget the political context: the surreal culture wars now rending America. NOMA-style appeasement will surface again in a later chapter. Here, I return to agnosticism and the possibility of chipping away at our ignorance and measurably reducing our uncertainty about the existence or non-existence of God.

  LITTLE GREEN MEN

  Suppose Bertrand Russell's parable had concerned not a teapot in outer space but life in outer space - the subject of Sagan's memorable refusal to think with his gut. Once again we cannot disprove it, and the only strictly rational stance is agnosticism. But the hypothesis is no longer frivolous. We don't immediately scent extreme improbability. We can have an interesting argument based on incomplete evidence, and we can write down the kind of evidence that would decrease our uncertainty. We'd be outraged if our government invested in expensive telescopes for the sole purpose of searching for orbiting teapots. But we can appreciate the case for spending money on SETI, the Search for Extraterrestrial Intelligence, using radio telescopes to scan the skies in the hope of picking up signals from intelligent aliens.

  I praised Carl Sagan for disavowing gut feelings about alien life. But one can (and Sagan did) make a sober assessment of what we would need to know in order to estimate the probability. This might start from nothing more than a listing of our points of ignorance, as in the famous Drake Equation which, in Paul Davies's phrase, collects probabilities. It states that to estimate the number of independently evolved civilizations in the universe you must multiply seven terms together. The seven include the number of stars, the number of Earth-like planets per star, and the probability of this, that and the other which I need not list because the only point I am making is that they are all unknown, or estimated with enormous margins of error. When so many terms that are either completely or almost completely unknown are multiplied up, the product - the estimated number of alien civilizations - has such colossal error bars that agnosticism seems a very reasonable, if not the only credible stance.

  Some of the terms in the Drake Equation are already less unknown than when he first wrote it down in 1961. At that time, our solar system of planets orbiting a central star was the only one known, together with the local analogies provided by Jupiter's and Saturn's satellite systems. Our best estimate of the number of orbiting systems in the universe was based on theoretical models, coupled with the more informal 'principle of mediocrity': the feeling (born of uncomfortable history lessons from Copernicus, Hubble and others) that there should be nothing particularly unusual about the place where we happen to live. Unfortunately, the principle of mediocrity is in its turn emasculated by the 'anthropic' principle (see Chapter 4): if our solar system really were the only one in the universe, this is precisely where we, as beings who think about such matters, would have to be living. The very fact of our existence could retrospectively determine that we live in an extremely unmediocre place.

  But today's estimates of the ubiquity of solar systems are no longer based on the principle of mediocrity; they are informed by direct evidence. The spectroscope, nemesis
of Comte's positivism, strikes again. Our telescopes are scarcely powerful enough to see planets around other stars directly. But the position of a star is perturbed by the gravitational pull of its planets as they whirl around it, and spectroscopes can pick up the Doppler shifts in the star's spectrum, at least in cases where the perturbing planet is large. Mostly using this method, at the time of writing we now know of 170 extra-solar planets orbiting 147 stars,44 but the figure will certainly have increased by the time you read this book. So far, they are bulky 'Jupiters', because only Jupiters are large enough to perturb their stars into the zone of detectability of present-day spectroscopes.

  We have at least quantitatively improved our estimate of one previously shrouded term of the Drake Equation. This permits a significant, if still moderate, easing of our agnosticism about the final value yielded by the equation. We must still be agnostic about life on other worlds - but a little bit less agnostic, because we are just that bit less ignorant. Science can chip away at agnosticism, in a way that Huxley bent over backwards to deny for the special case of God. I am arguing that, notwithstanding the polite abstinence of Huxley, Gould and many others, the God question is not in principle and forever outside the remit of science. As with the nature of the stars, contra Comte, and as with the likelihood of life in orbit around them, science can make at least probabilistic inroads into the territory of agnosticism.

  My definition of the God Hypothesis included the words 'superhuman' and 'supernatural'. To clarify the difference, imagine that a SETI radio telescope actually did pick up a signal from outer space which showed, unequivocally, that we are not alone. It is a non-trivial question, by the way, what kind of signal would convince us of its intelligent origin. A good approach is to turn the question around. What should we intelligently do in order to advertise our presence to extraterrestrial listeners? Rhythmic pulses wouldn't do it. Jocelyn Bell Burnell, the radio astronomer who first discovered the pulsar in 1967, was moved by the precision of its 1.33-second periodicity to name it, tongue in cheek, the LGM (Little Green Men) signal. She later found a second pulsar, elsewhere in the sky and of different periodicity, which pretty much disposed of the LGM hypothesis. Metronomic rhythms can be generated by many non-intelligent phenomena, from swaying branches to dripping water, from time lags in self-regulating feedback loops to spinning and orbiting celestial bodies. More than a thousand pulsars have now been found in our galaxy, and it is generally accepted that each one is a spinning neutron star emitting radio energy that sweeps around like a lighthouse beam. It is amazing to think of a star rotating on a timescale of seconds (imagine if each of our days lasted 1.33 seconds instead of 24 hours), but just about everything we know of neutron stars is amazing. The point is that the pulsar phenomenon is now understood as a product of simple physics, not intelligence.

  Nothing simply rhythmic, then, would announce our intelligent presence to the waiting universe. Prime numbers are often mentioned as the recipe of choice, since it is difficult to think of a purely physical process that could generate them. Whether by detecting prime numbers or by some other means, imagine that SETI does come up with unequivocal evidence of extraterrestrial intelligence, followed, perhaps, by a massive transmission of knowledge and wisdom, along the science-fiction lines of Fred Hoyle's A for Andromeda or Carl Sagan's Contact. How should we respond? A pardonable reaction would be something akin to worship, for any civilization capable of broadcasting a signal over such an immense distance is likely to be greatly superior to ours. Even if that civilization is not more advanced than ours at the time of transmission, the enormous distance between us entitles us to calculate that they must be millennia ahead of us by the time the message reaches us (unless they have driven themselves extinct, which is not unlikely).

  Whether we ever get to know about them or not, there are very probably alien civilizations that are superhuman, to the point of being god-like in ways that exceed anything a theologian could possibly imagine. Their technical achievements would seem as supernatural to us as ours would seem to a Dark Age peasant transported to the twenty-first century. Imagine his response to a laptop computer, a mobile telephone, a hydrogen bomb or a jumbo jet. As Arthur C. Clarke put it, in his Third Law: 'Any sufficiently advanced technology is indistinguishable from magic' The miracles wrought by our technology would have seemed to the ancients no less remarkable than the tales of Moses parting the waters, or Jesus walking upon them. The aliens of our SETI signal would be to us like gods, just as missionaries were treated as gods (and exploited the undeserved honour to the hilt) when they turned up in Stone Age cultures bearing guns, telescopes, matches, and almanacs predicting eclipses to the second.

  In what sense, then, would the most advanced SETI aliens not be gods? In what sense would they be superhuman but not supernatural? In a very important sense, which goes to the heart of this book. The crucial difference between gods and god-like extraterrestrials lies not in their properties but in their provenance. Entities that are complex enough to be intelligent are products of an evolutionary process. No matter how god-like they may seem when we encounter them, they didn't start that way. Science-fiction authors, such as Daniel F. Galouye in Counterfeit World, have even suggested (and I cannot think how to disprove it) that we live in a computer simulation, set up by some vastly superior civilization. But the simulators themselves would have to come from somewhere. The laws of probability forbid all notions of their spontaneously appearing without simpler antecedents. They probably owe their existence to a (perhaps unfamiliar) version of Darwinian evolution: some sort of cumulatively ratcheting 'crane' as opposed to 'skyhook', to use Daniel Dennett's terminology.45 Skyhooks - including all gods - are magic spells. They do no bona fide explanatory work and demand more explanation than they provide. Cranes are explanatory devices that actually do explain. Natural selection is the champion crane of all time. It has lifted life from primeval simplicity to the dizzy heights of complexity, beauty and apparent design that dazzle us today. This will be a dominant theme of Chapter 4, 'Why there almost certainly is no God'. But first, before proceeding with my main reason for actively disbelieving in God's existence, I have a responsibility to dispose of the positive arguments for belief that have been offered through history.

  3

  ARGUMENTS FOR GOD'S EXISTENCE

  A professorship of theology should have no place in our institution.

  — THOMAS JEFFERSON

  Arguments for the existence of God have been codified for centuries by theologians, and supplemented by others, including purveyors of misconceived 'common sense'.

  THOMAS AQUINAS' 'PROOFS'

  The five 'proofs' asserted by Thomas Aquinas in the thirteenth century don't prove anything, and are easily - though I hesitate to say so, given his eminence - exposed as vacuous. The first three are just different ways of saying the same thing, and they can be considered together. All involve an infinite regress - the answer to a question raises a prior question, and so on ad infinitum.

  1. The Unmoved Mover. Nothing moves without a prior mover. This leads us to a regress, from which the only escape is God. Something had to make the first move, and that something we call God.

  2. The Uncaused Cause. Nothing is caused by itself. Every effect has a prior cause, and again we are pushed back into regress. This has to be terminated by a first cause, which we call God.

  3. The Cosntological Argument. There must have been a time when no physical things existed. But, since physical things exist now, there must have been something non-physical to bring them into existence, and that something we call God.

  All three of these arguments rely upon the idea of a regress and invoke God to terminate it. They make the entirely unwarranted assumption that God himself is immune to the regress. Even if we allow the dubious luxury of arbitrarily conjuring up a terminator to an infinite regress and giving it a name, simply because we need one, there is absolutely no reason to endow that terminator with any of the properties normally ascribed to God: omnipotence
, omniscience, goodness, creativity of design, to say nothing of such human attributes as listening to prayers, forgiving sins and reading innermost thoughts. Incidentally, it has not escaped the notice of logicians that omniscience and omnipotence are mutually incompatible. If God is omniscient, he must already know how he is going to intervene to change the course of history using his omnipotence. But that means he can't change his mind about his intervention, which means he is not omnipotent. Karen Owens has captured this witty little paradox in equally engaging verse:

  Can omniscient God, who

  Knows the future, find

  The omnipotence to

  Change His future mind?

  To return to the infinite regress and the futility of invoking God to terminate it, it is more parsimonious to conjure up, say, a 'big bang singularity', or some other physical concept as yet unknown. Calling it God is at best unhelpful and at worst perniciously misleading. Edward Lear's Nonsense Recipe for Crumboblious Cutlets invites us to 'Procure some strips of beef, and having cut them into the smallest possible pieces, proceed to cut them still smaller, eight or perhaps nine times.' Some regresses do reach a natural terminator. Scientists used to wonder what would happen if you could dissect, say, gold into the smallest possible pieces. Why shouldn't you cut one of those pieces in half and produce an even smaller smidgen of gold? The regress in this case is decisively terminated by the atom. The smallest possible piece of gold is a nucleus consisting of exactly seventy-nine protons and a slightly larger number of neutrons, attended by a swarm of seventy-nine electrons. If you 'cut' gold any further than the level of the single atom, whatever else you get it is not gold. The atom provides a natural terminator to the Crumboblious Cutlets type of regress. It is by no means clear that God provides a natural terminator to the regresses of Aquinas. That's putting it mildly, as we shall see later. Let's move on down Aquinas' list.