Tag Archives: Thomas Nagel

Video, audio and summary of intelligent design discussion, with Ben Shapiro and Stephen C. Meyer

Stephen C. Meyer and Ben Shapiro discuss evolution and intelligent design
Stephen C. Meyer and Ben Shapiro discuss evolution and intelligent design

This is a must-see / must-hear conversation. Famous conservative Ben Shapiro discusses evolution and intelligent design with Dr. Stephen C. Meyer, author of “Signature in the Cell” (origin of life) and “Darwin’s Doubt” (fossil record). These are the two best books on intelligent design. Their conversation covers the most important issues in the origins debate.

So to start, here’s the full video:

And here is a link to the audio. You can download the MP3 there.

Someone actually put out an outline on Youtube, with a time-based index, so I’ll just steal that as a base, and add to it:

  • 1:34 What is your scientific background? Science undergraduate degree, professional geologist, later did a PhD in philosophy of science from Cambridge University.
  • 2:39 What is the difference between intelligent design and creationism? Creationism starts from the Bible and posits a shorter history of the universe. ID starts from the data of the natural world and is neutral about the age of the Earth / universe. Meyer accepts the old-Earth.
  • 3:36 How is Intelligent Design a scientific theory? The discovery of DNA reveals that code is central to living systems. Intelligent design uses the method of “inference to the best explanation” in order to argue that the best explanation for the code is an intelligent agent.
  • 6:10 What evidence would have to arise to make Intelligent Design Falsifiable? If a naturalistic mechanism was discovered that could produce biological information using the probabilistic resources of the universe, and the time available, then intelligent design would be falsified.
  • 7:26 Is religion separate from science or intertwined within it? There are three views: science is totally separate from religion, science is in total conflict with religion, science and religion agree on some issues, e.g. – the origin of the universe and Genesis 1:1. There are areas where science and religion overlap.
  • 9:55 Why are the most prominent Darwinians also militant atheists? Evolution is a theory that tries to explain nature using naturalistic mechanisms, so it is compatible with atheism.
  • 10:45 What does the theory of evolution say? The term evolution has multiple meanings, and should be defined before discussions. It can refer to change over time. It can refer to animals changing slightly to adapt to enviromental changes. It can refer to the idea that all animals evolved from simpler life forms, and that there is a tree of life showing how different types of organisms share common ancestors. And it can refer to the idea that purely undirected processes can explain the history of life using purely materialistic forces. It’s that final view that intelligent design challenges.
  • 13:15 Where is the discontinuity in naturalistic processes in the development of life? The first discontinuity is the origin of simple life from non-living components. The second discontinuity is the sudden appearance of different body plans in a very narrow window of time in the Cambrian era.
  • 15:42 Why does information theory suggest that code requires some sort of designer? DNA is a true information-bearing system identical to the software in computers, e.g. – operating system, applications.
  • 19:45 Can information be created by random mutation, and favorable mutations preserved by natural selection? Just as in software code, instructions must be added in order to develop new functionality. Random additions of characters will almost always degrade biological function. The number of possible sequences that do nothing useful is vastly higher than the number of sequences that perform biological functions. Doug Axe did research on this at Cambridge University, and he found that the number of functional sequences of amino acids is 1 in 10 to the 77th power. Given the probabilistic resources (replicating organisms)and the time available, it is extremely unlikely to find sequences that have functional information by chance.
  • 25:05 What about Stephen Jay Gould’s model of punctuated equilibrium – doesn’t it explain the sudden jumps in information? Gould’s mechanism is accurate according to the fossil record, which shows a lot of jumps. But he did not have a naturalistic explanation for sudden jumps in biological function. Darwinian mechanisms work slowly and would (in theory) produce different body plans gradually. But this is not what the fossil record shows.
  • 27:22 What is the mechanism for injecting information in the theory of intelligent design? The information comes in from an intelligence when new major body plans appear, and minor variations within types could be explained by evolution.
  • 29:25 Does the Miller-Urey experiment provide a naturalistic explanation for the building blocks necessary for the origin of life? The MU experiment only produced a few types of amino acids, it doesn’t say anything about how to sequence the amino acids in order to form protein folds that can perform biological functions. The MU experiment also pre-supposes conditions on the early Earth (reducing gases) that do not match what was there (oxidyzing or neutral gases).
  • 32:00 Is the RNA world hypothesis is a good explanation for the origin of life? Evolution requires that replication already be in place, because evolution assumes that mutations appear during the replication. The RNA world hypothesis suggests that sequences contain information, but also catalyze origin of life chemistry. The problem with RNA world is that it starts with self-replicating systems. And those replicating systems require the scientist to inject information into the system to get even the simplest replication started.
  • 34:56 How do scientists respond to the critiques of Darwinism proposed by intelligent design advocates? By and large, they accept them. They think that mutation and selection works once living systems are in place, but they realize it has no explanation for the origin of life or the sudden origin of body plans. (Tells about the  conference of the Royal Society, where problems with Darwinian mechanisms were discussed, and the 2003 MIT Press book by Muller and Newman).
  • 37:16 Why do people hold to Darwinian evolution in the face of these problems? Many scientists presuppose methodological naturalism, which requires that any explanation for the origin of life and the origin of major body plans involve materialist explanations only. No intelligent agents are allowed. The problems occur when assumption of naturalism causes scientists to propose incorrect explanations for what we observe in nature. It’s also not clear how naturalistic mechanisms could produce organisms who are capable of reason and free will.
  • 40:43 Does naturalistic evolution have an answer for conscious minds, reasoning, free will? No, consider the work of atheist scholar Thomas Nagel, who argues in his book “Mind and Cosmos” (Oxford University Press 2012) that the existence of mind is a disproof of the neo-Darwinian explanation for life. Darwinism stops us from accepting the reality of minds.
  • 42:06 So do naturalistic evolutionists have to explain away the mind as an illusion? First, we humans have immediate experience of consciousness, reason and free will. Second, our whole legal system is based on the idea free will, because you can’t hold someone guilty unless they chose to do something they knew was wrong. Third, we have an epidemic of suicide among young people. This is caused by a crisis of meaning. Intelligent design opens up the possibility of their being a mind behind the universe, who we could have a relationships with.
  • 44:53 Why aren’t schools allowed to be honest about the problems with neo-Darwinian evolution? The intellignt design view is to that teachers should be allowed to teach all the vidence for Darwinian evolution, and also discuss some of the problems with the theory. Students learning science should not be told that everything is solved. Students learn science better when they are presented with peer-reviewed evidence for and against a theory, rather than being indoctrinated.
  • 47:37 Is intelligent design theory connected to God? Intelligent design infers from the information content in nature that a mind with capabilities like ours injected information into living systems. Intelligent design is agnostic about the designer, because in principle, embodied or unembodied agents could inject information into living systems. Intelligent design is friendly to theism, because theists will immediately identify the mind as God. Furthermore, the fine-tuning in the initial conditions of the universe is another intelligent design argument. In that case, since the design occurs at the beginning of the universe, the intelligent agent acting prior to the creation of the universe would have to be supernatural, i.e. – God.
  • 50:53 Can naturalists say that the imposition of “function” on a sequence is arbitrary, in the same way that the English language is arbitrary? This won’t work, because biological function is not arbitrary in the same way as language. Biological function is not arbitrary, because sequences can be tested for function objectively by observing whether sequences can perform functions necessary for life, e.g. – replication.
  • 52:43 Doesn’t the multiverse explain away the improbabilities of the fine-tuning, the origin of life, and the development of life? No, because all models of the multiverse require fine-tuning in the mechanism that generates the different universes.
  • 55:42 What about cosmological models that eliminate the beginning of the universe? The standard Big Bang model and the inflationary model both posit a beginning of the universe. There is also the Borde-Guth-Vilenkin theory which proves that any universe that is expanding requires a beginning. The only chance for naturalists is quantum cosmologies, but this doesn’t work because 1) it requires an abstract reality of mathematics to actualize the physical universe, but this presupposes a mind. 2)  The model requires an earlier input of information, which can only have come from a mind.

If you listen to this lecture, or watch the video, and you enjoyed it, then please share. If you have questions, I can try to answer them for you – just leave your question in the comments, or shoot me an e-mail, or message me from the blog’s Facebook page, or direct message me on Twitter. I’ve invested a lot of time in this, and have been studying intelligent design since the late 1990s.

By the way, I listen to the Ben Shapiro podcast, (and the Andrew Klavan podcast), every day. I never miss an episode, and I think if you give them a try, you’ll enjoy them, too.

How do atheists incorporate the Big Bang cosmology into their worldview?

It’s easy! Just watch the video of his debate with William Lane Craig, who responds to Atkins’ explanation.

So, just who is this Peter Atkins, and why is he a good spokesman for atheism?

From his Wikipedia bio.

Peter William Atkins (born August 10, 1940) is an English chemist and a fellow and professor of chemistry at Lincoln College of the University of Oxford. He is a prolific writer of popular chemistry textbooks, including Physical Chemistry, 8th ed. (with Julio de Paula of Haverford College), Inorganic Chemistry, and Molecular Quantum Mechanics, 4th ed. Atkins is also the author of a number of science books for the general public, including Atkins’ Molecules and Galileo’s Finger: The Ten Great Ideas of Science.

[…]Atkins is a well-known atheist and supporter of many of Richard Dawkins’ ideas. He has written and spoken on issues of humanism, atheism, and what he sees as the incompatibility between science and religion. According to Atkins, whereas religion scorns the power of human comprehension, science respects it.

[…]He was the first Senior Member for the Oxford Secular Society and an Honorary Associate of the National Secular Society. He is also a member of the Advisory Board of The Reason Project, a US-based charitable foundation devoted to spreading scientific knowledge and secular values in society. The organisation is led by fellow atheist and author Sam Harris.

Now watch that 6-minute video above. Peter Atkins thinks that nothing exists. He thinks he doesn’t exist. He thinks that you don’t exist.

If you watch the full debate, he also argues that objective morality doesn’t exist, and that moral values and moral obligations are illusory. That’s right: atheists cannot even make rational statements about morality because there is no such thing as an objective moral standard in their worldview. This denial of morality is in addition to denying the mainstream science of the Big Bang cosmology. I don’t have the ability to believe things are true that are obviously false the way Atkins does, so I guess I can’t be an atheist. Oh well, I tried!

The New Republic takes Darwinists to task for witch-hunt against Thomas Nagel

ECM found this striking article in The  New Republic, of all places.


I understand that nobody is going to burn Nagel’s book or ban it. These inquisitors are just more professors. But he is being denounced not merely for being wrong. He is being denounced also for being heretical. I thought heresy was heroic. I guess it is heroic only when it dissents from a doctrine with which I disagree. Actually, the defense of heresy has nothing to do with its content and everything to do with its right. Tolerance is not a refutation of heresy, but a retirement of the concept. I am not suggesting that there is anything outrageous about the criticism of Nagel’s theory of the explanatory limitations of Darwinism. He aimed to provoke and he provoked. His troublemaking book has sparked the most exciting disputation in many years, because no question is more primary than the question of whether materialism (which Nagel defines as “the view that only the physical world is irreducibly real”) is true or false.


A few of Nagel’s scientific critics have been respectful: in The New York Review of Books, H. Allen Orr has the decency to concede that it is not at all obvious how consciousness could have originated out of matter. But he then proceeds to an almost comic evasion. Finally, he says, we must suffice with “the mysteriousness of consciousness.” A Darwinii mysterium tremendum! He then cites Colin McGinn’s entirely unironic suggestion that our “cognitive limitations” may prevent us from grasping the evolution of mind from matter: “even if matter does give rise to mind, we might not be able to understand how.” Students of religion will recognize the dodge—it used to be called fideism, and atheists gleefully ridiculed it; and the expedient suspension of rational argument; and the double standard. What once vitiated godfulness now vindicates godlessness.

The author of this article is in the minority on the secular left, though.

Have you ever wondered why there are so many atheists in a universe that is so obviously created and intelligently designed? Just look at the close-minded hand-wringing over Nagel’s book, and you’ll see the real atheism. The atheism that refuses to debate. The atheism that would rather silence critics by force than look through the microscope.

Atheist Thomas Nagel defends the scientific value of intelligent design

From Evolution News.


In September, Oxford University Press officially releases the hardcover version of a new book by renowned philosopher Thomas Nagel at New York University. It’s a bombshell.

Already available on Kindle, Nagel’s book carries the provocative title Mind and Cosmos: Why the Materialist Neo-Darwinian Conception of Nature Is Almost Certainly False. You read that right: The book’s subtitle declares that “the Materialist Neo-Darwinian Conception of Nature Is Almost Certainly False.” Nagel is an atheist who is not convinced by the positive case for intelligent design. But he clearly finds the evidence for modern Darwinian theory wanting.

Nagel writes:

In thinking about these questions I have been stimulated by criticisms of the prevailing scientific world picture… by the defenders of intelligent design. Even though writers like Michael Behe and Stephen Meyer are motivated at least in part by their religious beliefs, the empirical arguments they offer against the likelihood that the origin of life and its evolutionary history can be fully explained by physics and chemistry are of great interest in themselves. Another skeptic, David Berlinski, has brought out these problems vividly without reference to the design inference. Even if one is not drawn to the alternative of an explanation by the actions of a designer, the problems that these iconoclasts pose for the orthodox scientific consensus should be taken seriously. They do not deserve the scorn with which they are commonly met. It is manifestly unfair.

Read the rest here. Thomas Nagel previously named Stephen C. Meyer’s “Signature in the Cell” a Times Literary Supplement Book of the Year. He is a very independent thinker, and very honest about his motivations and the evidence.

Prominent atheist philosopher gives mixed review of intelligent design

Consider this report on a peer-reviewed assessment of intelligent design by the prominent atheist philosopher Thomas Nagel.


Prof. Thomas Nagel, a self-declared atheist who earned his PhD. in philosophy at Harvard 45 years ago, who has been a professor at U.C. Berkeley, Princeton, and the last 28 years at New York University, and who has published ten books and more than 60 articles, has published an important essay, “Public Education and Intelligent Design,” in the Wiley InterScience Journal Philosophy & Public Affairs, Vol. 36, issue 2…

[…]Prof. Nagel’s paper is a significant and substantial opening, at America’s highest intellectual level, that encourages all intelligent, educated, informed individuals — particularly those whose interest in this issue derives from intellectual curiosity, not the emotional advocacy excitement for any side — that it is legitimate as a matter of data, science, and logic, divorced from all religious texts and doctrines, to consider that intelligent design may be a valid scientific approach to understanding how DNA and the complex chemical systems of life came to attain their present form. Prof. Nagel’s article is well worth the price to put it in the library of any inquiring mind.

The actual paper is here.

Now for the summary of the paper, with supporting quotes:

Professor Nagel has read ID-supportive works such as Dr. Behe’s Edge of Evolution (p. 192). He reports that based on his examination of their work, ID “does not seem to depend on massive distortions of the evidence and hopeless incoherencies in its interpretation” (pp. 196-197). He reports that ID does not depend on any assumption that ID is “immune to empirical evidence” in the way that believers in biblical literalism believe the bible is immune to disproof by evidence (p. 197). Thus, he says “ID is very different from creation science” (p. 196).

Prof. Nagel tells us that he “has for a long time been skeptical of the claims of traditional evolutionary theory to be the whole story about the history of life” (p. 202). He reports that it is “difficult to find in the accessible literature the grounds” for these claims.

Moreover, he goes farther. He reports that the “presently available evidence” comes “nothing close” to establishing “the sufficiency of standard evolutionary mechanisms to account for the entire evolution of life” (p. 199).

He notes that his judgment is supported by two prominent scientists (Marc Kirschner and John Gerhart, writing in the Oct. 2005 book Plausibility of Life), who also recognized that (prior to offering their own theory, at least) the “available evidence” did not “decisively settle[]” whether mutations in DNA “are entirely due to chance” (p. 191). And he cites one Stuart Kauffman, a “complexity theorist who defends a naturalistic theory of emergence,” that random mutation “is not sufficient” to explain DNA (p. 192).

Prof. Nagel acknowledges that “evolutionary biologists” regularly say that they are “confiden[t]” that “random mutations in DNA” are sufficient to account for “the complex chemical systems we observe” in living things (p. 199) — but he disagrees. “Rhetoric” is the word Professor Nagel uses to rejects these statements of credentialed evolutionary biologists. He judges that the evidence is NOT sufficient to rule out ID (p. 199).

He does not, however, say that the evidence compels acceptance of ID; instead, some may consider as an alternative to ID that an “as-yet undiscovered, purely naturalistic theory” will supply the deficiency, rather than some form of intelligence (p. 203).

In light of these considerations, Prof. Nagel says that “some part of the high school curriculum” “should” include “a frank discussion of the relation of evolutionary theory to religion” but that this need not occur in biology classes if the biology teachers would find this too much of a “burden” (p. 204). Significantly, Prof. Nagel — who is a professor of law as well as a professor of philosophy — concludes that, so long as the proposal is not introduced by religiously-motivated persons “as a fallback from something stronger,” but by persons “more neutral” or “without noticeable religious beliefs,” it would be constitutional to “mention” ID in public school science classes, because doing so genuinely furthers “the secular purpose of providing a better understanding of evolutionary theory and of the evidence for and against it” (p. 203). He makes clear that the “mention” must be a “noncommittal discussion of some of the issues” (p. 205).

So Nagel does NOT think that ID is a slam dunk, just that it is worth considering in science classrooms. Teach the controversy, that’s always the right approach. Be open-minded. Look at the evidence before you decide.