Thread: Evolution, Creation, and Theism Board: Oblivion / Ship of Fools.
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Posted by Lyda*Rose (# 4544) on
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I'm sure a bunch of the ideas that will wind up on this thread have already been digested by the blueflies on another oldy-moldy thread. But that's a Dead Horse for you.
I'd like to start a discussion on reconciliation of evolution, creation, and theism.
First, in my little liberal arts trained knowledge of biology, life in a world of natural selection means species gaining physical, social (and in higher cognitive species) mental tools to push their genes into the next generation. Or if not at some point, they go the way of the dodo. Animal and plant species have a lot of tricks up their sleeves to make this happen. All sorts of physical traits appear and disappear- size, color, strength, immunity to disease and poisons. Social traits like being loners, being in herds and flocks and hives, producing zillions of eggs and sperm and deserting offspring at the egg stage, or raising the lot of them, producing a few well protected and well nurtured offspring, raising offspring alone or in groups for days or years. Some creatures are more often on offense than defense with their own species or other species, or vice versa.
Even outside the science community, I don't believe many people think of the behavior of plants or animals in moral terms. A lion that rips into he belly of a still living zebra may provoke dismay and empathy in us for the zebra, but we don't think it's a bad lion. It's being a lion and trying to stay alive long enough to make other lions. A venus flytrap is not being immorally deceptive to a fly it captures.
Well, we are a species that has many of the behavioral features that other species have. We're social, aggressive, nurturing, and deceitful. We can hunt, gather, and make tools that have made us also intentional gatherers ie farmers. And also increased the powers of our aggressions.
And now we can look in a mirror and think about ourselves. When did we begin to hear God? Is that when we began to gain a moral sense? What evolutionary traits in ourselves are needful now? If they are not needful but rather in some ways inhibit us, is that sin? And what about the fact that many of them are to a degree hardwired into our genes- is that the actual "original sin"?
Is this what God was passively waiting for a species to come along and do? Did he create us in his own image or is he creating in us his image?
Discuss.
Posted by Jessie Phillips (# 13048) on
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Well, I'm personally of the opinion that a large part of the point of young-earth creationism is to shore up apocalyptic spirituality. The idea that the future world renewal is going to be really soon is that much more plausible if you believe that the creation of the world wasn't that long ago.
Course, that didn't stop people who believed in evolution in the 20th century nevertheless being very scared of the prospect of cold war nuclear annihilation.
As for the behaviour of animals, we might not moralise about the behaviour of animals much these days - however, animal trials did happen in the middle ages.
Beliefs about the distinctions between humans and animals have not remained constant in Western society since the time of the Bible. The keeping of pets such as dogs, cats and parrots is taken for granted among Christians nowadays, but would probably have horrified patristic-era theologians.
Posted by Lyda*Rose (# 4544) on
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Bless you, Jessie, for looking at and having a response to my OP. Thanks for the animal trials link. Poor things! Now-a-days it's generally summary execution for critters on the grounds of general peskiness. And I take your point about YEC's connection to apocalyptic thinking. As you point out, not everybody has embraced evolution, somehow hitched to theism.
The OP rather sprawls, but I guess my main point is about the switch in thinking about people from a golden moment of perfect-in-God's-Image to always a work-in-progress. So Genesis is a metaphor. Okay. But how do we use it, when our current POV is that there never was moral perfection (or, in fact, morality) until there was self-awareness? We have a tendency to sin, call it Original Sin or not. I'm more and more of the opinion that this a matter of growing pains, of dumping behavioral traits that don't reflect where God wishes us to go.
Posted by Jessie Phillips (# 13048) on
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quote:
Originally posted by Lyda*Rose:
The OP rather sprawls, but I guess my main point is about the switch in thinking about people from a golden moment of perfect-in-God's-Image to always a work-in-progress.
Oh, I think I see. I agree with you that it does appear that such a switch in belief appears to have occurred.
But then again, has it? Supposing for a moment that there's any mileage in the belief in "the fall". If so, then that suggests that perceptions of human imperfection have been recognised for a very long time. And the theory of evolution looks like it might be consistent with that. How is it possible for a species to "evolve" if it was already perfect to start off with? (rhetorical question)
However, when people speak of "evolution" these days, I think they mean a number of possible different things. In its narrowest sense, it means the empirically observed development of generations of animals, and the theories that are used to explain those observations. However, this is not what most people mean when they say "evolution".
When most people say "evolution", what they're actually talking about is a kind of teleological myth - that is, "myth" in the sense of narrative and meta-narrative, not "myth" in the sense of "not true".
evolutionary teleology and Darwin
That teleological myth is the story of progressive evolution from basic enzymes through to beings of advanced complexity. That myth presupposes that evolution only ever goes in one direction, the implication being that as time goes by, humanity will gradually progress towards a state of perfection.
Strictly speaking, though, "evolution" in its narrower sense excludes that teleology, and it does not assume that what comes after is necessarily more "complex" or "advanced" from what went before. For example, if climate is in any way cyclical, then there's no reason to suppose that evolution can't follow the same cycles of climate.
I can't say whether Darwin intended evolution to be interpreted teleologically or not; I haven't read his work. But if even he didn't, it's clear that the teleological myth came to be applied to the theory of evolution very quickly after it was first published - as is shown by the way that the theory of evolution was quickly used to try to argue that one race or ethnic group is somehow "superior" or "more advanced" than another.
Even though the use of the theory of evolution to justify racism is now frowned upon, the associated teleological mythology appears to have stuck.
Dawkins, evolution, cyclicality, progress, and the Bible
Indeed, even when you listen to Richard Dawkins speaking about evolution, he seems to perpetuate this same teleological view. That seems strange for someone who is so particular about being thought of as a scientific rationalist, given that science is normally highly sceptical of teleological explanations for anything.
Of course, the creation-to-apocalypse world view of the Bible is inherently teleological. That's not to say that a cyclical view of time is entirely absent from the Bible; indeed, the Gospels show Jesus using agricultural metaphors for death and resurrection, in a way that skirts rather closer to pagan fertility cults than many Christians would like to admit. However, in spite of such occasional concessions to a cyclical view, the over-arching narrative of the Bible is teleological.
Traditional Christianity teaches that the death and resurrection of Jesus is not to be seen as a metaphor for the cycle of the seasons, but is instead to be thought of as an omen of the final defeat of death and Satan, and therefore an omen of the coming future world. Even those of a more "realised eschatology" view shun the idea that the death and resurrection is to be interpreted cyclically rather than teleologically.
A teleology of slow progress that considered itself to be "Biblical" had already come to be popular by the Enlightenment; John Bunyan "Pilgrim's Progress" is a good example of this. So, I suspect that when the theory of evolution came along, this myth of teleological progress was mapped onto it, resulting in the popular belief in one-directional evolution that is widespread today.
However, it's this associated teleological mythology of evolution, and not empirical evolution, that poses the problem for the Biblical world view. Once you strip the theory of evolution of the teleological mythology that goes with it, then it no longer contradicts any view of teleology that people may think they've got from the Bible - regardless of how they've interpreted the Bible.
That is - you could be a young earth creationist - or an old earth creationist - or you believe that everything goes round in cycles - or you could have some other view of origin and/or destiny and/or lack thereof. None of those views are contradicted by an empirical evolution that has been stripped of its teleological baggage.
biological evolution as a metaphor
However, I think the situation now is that lots of people believe that evolution is "scientific fact", even though their grasp of what it means to say a thing is "scientific fact" is weak. As a result, they are unable to make a distinction between the empirical and the teleological - and, in turn, this means they can't let go of the teleological mythology. It has now become so deeply embedded in their world-view that they derive their sense of meaning and purpose from it - and that to attack it would seem to them to be nihilistic.
How so, you might ask? Well, because biological evolution is regarded as a metaphor for gradual social and technological progress towards a better future; the equivalent of the "New Jerusalem" in Christianity, or the "Permanent Revolution" in Marxism. If you undermine the idea of the teleology that goes with biological evolution, you also undermine the idea that this same teleology can be applied to social and technological evolution. For people who have come to see the world's time-line in this way, that amounts to a nihilistic denial of the hope for a better future. So it's a bit like telling Christians not to believe in the afterlife.
The people who regard teleological evolution in this way are those who are most likely to rail against Abrahamic religion on the grounds that it's "anti-science". It's not that they necessarily care about science themselves; it's just that they can't give up their belief in evolutionary teleology, and they fear that Abrahamic creationism and eschatology contradicts it, thereby undermining their sense of future purpose. I suspect that Dawkins is one of these people.
Having said all that, I think there are people who hold to this kind of view of evolutionary teleology, and yet also call themselves "Christians". I suspect they tend to be closer to the liberal end of the theological spectrum. They are very unlikely to take any apocalyptic omen-spotting or date-setting seriously, and are most likely to be amillenial, but they could be millenarian in the sense that "social gospel" is millenarian.
So - on the following questions:
quote:
Originally posted by Lyda*Rose:
When did we begin to hear God? Is that when we began to gain a moral sense? What evolutionary traits in ourselves are needful now? If they are not needful but rather in some ways inhibit us, is that sin? And what about the fact that many of them are to a degree hardwired into our genes- is that the actual "original sin"?
In order to answer any of those questions, we have to decide to what extent our notions of evolution are bound up with the associated teleological view of social and technological progress, in my opinion.
Posted by The Great Gumby (# 10989) on
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quote:
Originally posted by Lyda*Rose:
The OP rather sprawls, but I guess my main point is about the switch in thinking about people from a golden moment of perfect-in-God's-Image to always a work-in-progress. So Genesis is a metaphor. Okay. But how do we use it, when our current POV is that there never was moral perfection (or, in fact, morality) until there was self-awareness? We have a tendency to sin, call it Original Sin or not. I'm more and more of the opinion that this a matter of growing pains, of dumping behavioral traits that don't reflect where God wishes us to go.
I'd half-agree with this. I think the myth of creation and fall is very powerful, but I also think it's been grossly distorted by the application of anachronistic and unhelpful expectations of literal historical precision. Stripped right down to the basic story, it speaks of a deep sense of unease with the state of the world, and a feeling that things shouldn't have to be like this.
The reason why we feel this way, ISTM, is that we became self-aware. We evolved sufficient intelligence and empathy to realise that we were engaged in a constant struggle for survival, and that struggle involved the suffering and death of other people and animals. There's a sort of proto-Golden Rule in amongst all that, nagging at us that we wouldn't like to be on the receiving end of those actions, but given that the alternative was to give up and die, we had no choice.
That seems like a somewhat dated concept in those terms, but I'm not sure it is. We don't hunt to survive, and it's possible to live perfectly well on a vegan diet, for example, but our existence is still (unavoidably, I suspect) riddled with competition and exploitation. On a slight tangent, we also come with a lot of evolutionary baggage which makes it impossible for us to be the perfect people we think we should be. Never mind lying to each other, which is hard enough to avoid - even if we tell the truth as our conscious mind sees it, that's already been manipulated in subtle ways by the unconscious spin doctor behind the scenes. We can't even tell ourselves the truth.
Whether you think we can eventually overcome our circumstances and become an idealised image of ourselves is a matter of opinion and unprovable either way, but this new-found self-awareness is the way I understand the Fall.
Posted by Imaginary Friend (# 186) on
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quote:
Originally posted by The Great Gumby:
Whether you think we can eventually overcome our circumstances and become an idealised image of ourselves is a matter of opinion and unprovable either way, but this new-found self-awareness is the way I understand the Fall.
Might that be mixed with a bit of empathy? It seems to me that self-awareness would not inspire conscience or a Golden Rule if we had no idea how other creatures are made to feel by our actions.
Posted by Barnabas62 (# 9110) on
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It does seem right to me now to set aside any notions of "pre-Fall perfection" in the light of the real evidence of the sky and the rocks. [Otherwise we end up with a deceptive God and "this Book is right, this God is wrong".]
I think that has to be the starting point, and it involves the recognition that a lot of the pre-modern theologising re creation and the human condition was wrong. Not because it was insincere, but because the world, as it happens, is unimaginably old and the development of life within it has taken an unimaginably long time. These things are counter-intuitive, as is, to some extent the understanding that sun does not rise, the earth revolves.
Some folks will leave any journey of understanding at this point, fearing the loss of something very dear to them. So the journey in the direction of some kind of harmonisation probably involves self-selecting companions. I think we just have to accept that.
I think the key words so far are self-awareness and unease. Not that it answers any questions (and I know I've said this on other threads before) but A J Ayer observed in a Radio 4 interview, towards the end of his life, that for all the evidence of the primary drive towards survival, he could not evade the pervasive thought that we should be scrupulous in our behaviour towards one another. That's also a kind of proto-type Golden Rule.
Given that human beings are social animals, we are brought face to face with a kind of primordial self-awareness that we contain within ourselves both competitive (top dog for feeding and breeding) instincts and co-operative (safety in numbers) instincts because of the way we are made. How do we resolve these? What can we learn from the historical experiences of human beings, including religious quests?
I very much like the Northumbria Community's rule of life and three primary questions for the journey.
The rule is "availability and vulnerability"; that's a good and difficult guide.
The questions are.
"Who is it that you seek? How then shall we live? How shall we sing the Lord's song in a strange land?"
Seems to me that by asking those questions about faith journeys we can "explore the ancient paths" (another Northumbria Community idea) and recognise we can both learn and recognise some solidarity with those who have gone before. That's part of any harmonisation as well.
Posted by The Great Gumby (# 10989) on
:
quote:
Originally posted by Imaginary Friend:
quote:
Originally posted by The Great Gumby:
Whether you think we can eventually overcome our circumstances and become an idealised image of ourselves is a matter of opinion and unprovable either way, but this new-found self-awareness is the way I understand the Fall.
Might that be mixed with a bit of empathy? It seems to me that self-awareness would not inspire conscience or a Golden Rule if we had no idea how other creatures are made to feel by our actions.
Absolutely. I lumped intelligence and empathy in with self-awareness earlier on, which is more or less what I was more casually referring to here, because I think there's a whole cocktail of things that are very, very hard to separate in terms of how we developed and what effect that had on our view of the world. The main thing is that we changed, and that dramatically altered our view of the world.
Posted by Jessie Phillips (# 13048) on
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quote:
Originally posted by The Great Gumby:
I'd half-agree with this. I think the myth of creation and fall is very powerful, but I also think it's been grossly distorted by the application of anachronistic and unhelpful expectations of literal historical precision. Stripped right down to the basic story, it speaks of a deep sense of unease with the state of the world, and a feeling that things shouldn't have to be like this.
I agree with you. Indeed, I think that the story of the ejection from the Garden of Eden can be seen as a reflection of a sense of unease with the world, even if it is not seen as a creation story.
But I don't think we can say that expectations of literal historical precision have necessarily distorted this - because, to my mind, that raises the question, where did the expectation of literal historical precision come from in the first place, and why did anyone care about it?
I think the answer to that question lies in the fact that the myth does reflect a sense of unease in the world. You see, Judaeo-Christian culture has traditionally been messianic; it has almost always believed that a future hero of one sort or another is going to come along and put things right. Whether that future hero is thought to be a descendent of David, or a member of some other kingly dynasty, or a political revolutionary such as Simon Bar-Kokhba, or the Second Coming of Jesus, is beside the point; the point is, it can only make sense to say that a future hero will put things right, if the world is not already right to start off with.
However, once you've got a need for a future hero, you need to shore up the plausibility of that expectation, by talking about the past heroes and the prophecies, and the way that those past heroes have already validated those prophecies. And it's this that prompts the expectation of historical accuracy.
I agree that being overly literalistic about Genesis can make you miss the point - but I think there's a risk of throwing out the baby with the bathwater. If there's no expectation of historical accuracy, then what's the basis for thinking that anything is ever going to be better in the future?
How important is it to Christianity that when Jesus comes in the future, he's going to do something about whatever it is that's giving us all a deep sense of unease? Is it very important? Or only tangentially important? Or somewhere in between?
quote:
Originally posted by Barnabas62:
I think that has to be the starting point, and it involves the recognition that a lot of the pre-modern theologising re creation and the human condition was wrong. Not because it was insincere, but because the world, as it happens, is unimaginably old and the development of life within it has taken an unimaginably long time. These things are counter-intuitive, as is, to some extent the understanding that sun does not rise, the earth revolves.
Some folks will leave any journey of understanding at this point, fearing the loss of something very dear to them. So the journey in the direction of some kind of harmonisation probably involves self-selecting companions. I think we just have to accept that.
Agreed. My view is that you win some, you lose some.
Some people like to think that the future world renewal is just around the corner - but the older you think the existing world is, the more the belief in an imminent renewal is challenged.
On the other hand, some people draw comfort from the idea that the world is very old - even if they are in pain or suffering that has natural causes. To them, challenging the idea that the world is old can be like challenging the idea that God is eternal - because the world, for all its faults, is seen as an essential framework within which anything you might hope for the future will be delivered.
There's a limit to the extent that you can say that the next world will be different from the current world, before you undermine the idea that the next world will be in any way better. I think this is part of the reason that Christians insist on resurrection as an alternative to other afterlife concepts; Christians regard an afterlife that consists of a resurrection as being better than a disembodied afterlife.
Of course, my view is that an afterlife in which you can freely morph into any kind of beast or bird you like at will would be even better than a Plain Old Resurrection. There's evidence of that kind of belief in ancient Egyptian funerary texts - and I think you could argue that the idea of going to heaven when you die might be related to the idea of being resurrected as a bird. It may also be related to the idea that deities in general, and Isis and the Holy Spirit in particular, can be represented as doves, or other kinds of bird. I can see why some people might regard being resurrected as a bird as preferable to being resurrected as a human.
But regardless of whether you hope to be resurrected as a bird or a human, both beliefs presupposes some kind of continuity between future world life forms, and present world life forms; that is, the future world is not going to be so different that it will no longer be meaningful to say whether you will be a human or a bird.
So it seems to me that you've got to be able to acknowledge both the good and the bad in the present life, in order to have any kind of hope for anything good in the future.
Posted by Jessie Phillips (# 13048) on
:
quote:
Originally posted by Lyda*Rose:
I'd like to start a discussion on reconciliation of evolution, creation, and theism.
First, in my little liberal arts trained knowledge of biology, life in a world of natural selection means species gaining physical, social (and in higher cognitive species) mental tools to push their genes into the next generation. Or if not at some point, they go the way of the dodo. Animal and plant species have a lot of tricks up their sleeves to make this happen. All sorts of physical traits appear and disappear- size, color, strength, immunity to disease and poisons. Social traits like being loners, being in herds and flocks and hives, producing zillions of eggs and sperm and deserting offspring at the egg stage, or raising the lot of them, producing a few well protected and well nurtured offspring, raising offspring alone or in groups for days or years. Some creatures are more often on offense than defense with their own species or other species, or vice versa.
Does anyone think that the question of perceived cultural antiquity might have some relevance?
You see, it seems to me that a person who believes in Biblical creationism, or who even rates the Deuteronomic History highly as a historically accurate document, is likely to rate Hebrew cultural antiquity above Greek cultural antiquity - and possibly Egyptian cultural antiquity too.
What I mean by that is that they rate Hebrew culture as more significant than Greek or Egyptian culture. That's not to say that they think Hebrew culture is older than Greek culture - but that Hebrew culture does not depend on Greek culture for its existence.
A person who believes in evolution might believe in Hebrew cultural antiquity - but is much less likely to rate it above the antiquity of other cultures.
Western academe in general is institutionally biased towards a high view of Greek cultural antiquity - and it seems to me that it always has been. That's because it fancies itself, and its methods of enquiry, as being descended from the Socratic method. This is true even of Arabic and Islamic scholarship; you can't really break out of that bias unless you go to China and the far east.
If book 5 of Tacitus Histories is anything to go by, it seems that Tacitus didn't rate Hebrew antiquity anywhere near as highly as modern Christians and Rabbinic Jews do. Josephus wrote a polemic called "Against Apion", which tries to defend Hebrew culture against the accusation that it is of lesser antiquity than Greek culture.
But what about Egyptian culture? Even comparatively conservative theologians sometimes regard ancient Egypt to be of higher antiquity than ancient Hebrew tradition. Indeed, the book of Genesis itself seems to confirm this, by portraying a highly developed and powerful Egypt at a time when Israel was still only beginning to define itself. The book of Genesis seems to show that Israel defined itself, at least initially, in terms of its relationship with Egypt, in a way that lends a lot of credibility to what Tacitus says in Histories book 5 chapter 3.
Once you undermine Hebrew's claim to antiquity, you also undermine creationist belief - but more importantly, you undermine the belief that God has worked providence through Hebrew history.
It seems to me that from the Renaissance up to the cracking of the Rosetta Stone code, institutional Christianity was quite keen on Egyptology, because it thought it was going to corroborate Old Testament history. But then the Rosetta Stone was found and read - and, since then, Christianity has been more inclined to regard Egyptology as a threat. Or so it seems.
But if Egyptology challenges Jewish and Christian notions of Hebrew antiquity, doesn't it also challenge academic notions of Greek antiquity? Perhaps it does. But it seems to me that in spite all of that, academe still thinks that what Socrates is supposed to have said and done is far more relevant to itself than anything that ever happened in Egypt - just as it's more relevant than anything that ever happened in Israel or Judah.
The theory of evolution doesn't challenge academic belief in Greek cultural antiquity - so it need not necessarily challenge Christian belief in Hebrew cultural antiquity either. But the main way in which evolution does challenge it is that evolution is seen as being born of science, which in turn is born of academe - which, in turn, pegs Greek antiquity over Hebrew antiquity.
Then again, maybe not. Perhaps it's just that I find it difficult not to regard doctrinal disputes as potentially politically partisan. Notions of Hebrew, Greek and Egyptian cultural antiquity all get used for political point-scoring purposes.
Posted by ken (# 2460) on
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I've been working in a university for years, and have done three degrees in subjects related to biology. And the vast majority of biologists pay no attention to ancient Greeks whatsoever. Unlike most other science subjects biology is often taught in a historical fashion, by dealing with biologists one after the other - but its an overwhelmingly northern European history, in fact largely a British one. It starts with John Ray, not Socrates.
There is often a nod to Aristotle in histories of biology, but that would be a paragraph and a half in the first page of the first chapter of a book that was onto the Arabs in the middle ages by page two and talking about Malphigi and Steno by page three. And would have a whole chapter each for Linneaus and Mendel and more than that for Darwin.
Those few writers about Biology who do think of ancient philosophy regard it as something we had to escape from before the science could get going. Ernst Mayr, whose book "A History of Biological Thought" is more or less the summation of this attitude, thought that Platonism was an anti-scientific disaster that infected thought with the disease of Essentialism which devastated science for centuries. He rather likes Aristotle but thinks that mediaeval Aristotelianism was actually Platonism in disguise. As indeed, from his point of view, is just about every wrong theory ever put forward.
But on the whole English-speaking scientists regard philosophers as somewhere between a mostly harmless irrelevance and a complete waste of time. The semi-compulsory lecture on the Philosphy of Science which we get at the start of most courses is likely to include a ritual denigration of all ancient Greeks and mediaevals as just plain wrong, a few words about Bacon, the Royal Society, and practical Englishmen inventing experimentalism, then some misunderstood second-hand accounts of Popper and Kuhn who are usually conflated with each other, and finally get onto the real business of the lecture which is to indoctrinate the students with Fisher's methods of induction and disproving the Null Hypothesis. Though none of the students, and probably not even the lecturer (unless perhaps this is an evolutionary genetics course) will ever have read Fisher or maybe even heard of him.
And yes, of course Christians rate the Jewish part of our cultural background over the Greek. Because almighty God chose that people to manifest himself to us. That's kind of important.
Posted by Jessie Phillips (# 13048) on
:
quote:
Originally posted by ken:
There is often a nod to Aristotle in histories of biology, but that would be a paragraph and a half in the first page of the first chapter of a book that was onto the Arabs in the middle ages by page two and talking about Malphigi and Steno by page three.
Yes - but that's still a paragraph and a half more than what is given to any ancient Hebrew or Egyptian philosophers.
quote:
Originally posted by ken:
Those few writers about Biology who do think of ancient philosophy regard it as something we had to escape from before the science could get going. Ernst Mayr, whose book "A History of Biological Thought" is more or less the summation of this attitude, thought that Platonism was an anti-scientific disaster that infected thought with the disease of Essentialism which devastated science for centuries. He rather likes Aristotle but thinks that mediaeval Aristotelianism was actually Platonism in disguise. As indeed, from his point of view, is just about every wrong theory ever put forward.
Thing is, if Plato was such a bad influence, then how does anyone think that the study of biology ever got over it?
quote:
Originally posted by ken:
But on the whole English-speaking scientists regard philosophers as somewhere between a mostly harmless irrelevance and a complete waste of time. The semi-compulsory lecture on the Philosphy of Science which we get at the start of most courses is likely to include a ritual denigration of all ancient Greeks and mediaevals as just plain wrong, a few words about Bacon, the Royal Society, and practical Englishmen inventing experimentalism, then some misunderstood second-hand accounts of Popper and Kuhn who are usually conflated with each other, and finally get onto the real business of the lecture which is to indoctrinate the students with Fisher's methods of induction and disproving the Null Hypothesis. Though none of the students, and probably not even the lecturer (unless perhaps this is an evolutionary genetics course) will ever have read Fisher or maybe even heard of him.
Interesting point. So perhaps it's not so much about playing Greek antiquity off against Hebrew antiquity, as much as it's about saying that people back then didn't know very much, and that all antiquity is worthless.
Trouble is, if Christianity pitches itself by appealing to its own antiquity, then that makes it sound like Christianity is admitting its own worthlessness and irrelevance too.
quote:
Originally posted by ken:
And yes, of course Christians rate the Jewish part of our cultural background over the Greek. Because almighty God chose that people to manifest himself to us. That's kind of important.
Ah - but do they rate it over the Egyptian?
In other words, do Christians believe that Hebrew culture would still have existed, if Egypt had not existed?
If Egypt had not existed, then where would the Exodus have gone out from?
Given the fact that it seems that there must have been an Egypt in order for there to be an Exodus, and therefore also a Hebrew religion, could it not therefore be argued that God chose the Egyptian people to manifest himself to us, just as much as he chose the Hebrew people?
I think it's interesting to look at the visual time chart of world history that was put out by the British Museum in Victorian times. It starts off with Adam and Eve at 4004BC - but the other nations of the world (Phoenicia, Egypt, Chaldea, Greece and China) don't start getting tracked until after the Tower of Babel, which itself came after the flood at 2348BC. As a result, it gives the impression that the Hebrew nation is of the greatest antiquity of all, since no other existing nation could possibly have pre-dated the flood.
However, if such a time chart were to be drawn up from scratch nowadays, I highly suspect that the start of it would be dominated by Egypt. Egyptologists are nowadays quite confident that Egypt has had a continuous progression of dynasties since well before the Biblical flood is traditionally thought to have occurred - in spite of the fact that that confidence is derived, to a large extent, from the quotes of Manetho that appear in Josephus and Eusebius.
These quotes of Manetho have existed since classical antiquity - but the more recent development, of course, is the discovery of the Rosetta Stone, which has allowed the translation of tomb and temple inscriptions.
I don't know - but it seems to me that belief in Egyptian antiquity was taken for granted in Roman times - and it only came to be forgotten in Christendom as a result of historicising the flood story of Genesis - but it was rediscovered after the Renaissance.
I think there was a time in the Middle Ages that people seriously believed that Hebrews were the first people to walk on earth. That probably made it easier for people to believe that there was something special about the Hebrew people back then - which, in turn, makes it easier to believe that God was working through them.
But I don't think anyone seriously believes that any more nowadays.
I think that has ramifications for this part of the OP:
quote:
Originally posted by Lyda*Rose:
And now we can look in a mirror and think about ourselves. When did we begin to hear God? Is that when we began to gain a moral sense?
It's not just a question of when did we begin to hear God - but also, who heard God first? The Hebrews, or the Egyptians?
Supposing for a moment the Hebrews heard God before the Egyptians, how do we explain that the Egyptians had a culture which seems to have placed a high importance on burial practice and afterlife belief, if the Egyptians hadn't heard God?
So, even if you think you can reconcile creation and evolution, you've still got Egyptology.
Perhaps the thing that Egyptology and the theory of evolution have in common, is that they both pose a challenge to traditional Old Testament chronology. Perhaps the challenge that Egyptology poses might not have been taken so seriously by itself, though, if it wasn't helped along a bit by the theory of evolution.
Still looks to me that 19th Century Christianity was a lot more keen about Egyptology than 20th century Christianity was; it was not uncommon for 19th century printed Bible translations to include samples of hieroglyphics. But Christianity seems to have backed away from Egyptology a bit since then, probably because Christianity has finally realised what a challenge Egyptology poses.
Posted by Alogon (# 5513) on
:
On National Public Radio this morning:
Evangelicals question the existence of Adam and Eve.
quote:
Evangelicalism has a tendency to devour its young," says Daniel Harlow, a religion professor at Calvin College, a Christian Reformed school that subscribes to the fall of Adam and Eve as a central part of its faith.
"You get evangelicals who push the envelope, maybe; they get the courage to work in sensitive, difficult areas," Harlow says. "And they get slapped down. They get fired or dismissed or pressured out."
quote:
"When you ignore science, you end up with egg on your face," Giberson says. "The Catholic Church has had an awful lot of egg on its face for centuries because of Galileo. And Protestants would do very well to look at that and to learn from it."
Well might it, but young-earth creationism isn't part of that egg. Catholics and their theology have done without it for a long time. One thing Evangelicals might learn in looking at the Catholics is how they manage without that supposedly essential tenet.
quote:
"Evolution makes it pretty clear that in nature, and in the moral experience of human beings, there never was any such paradise to be lost," Schneider says. "So Christians, I think, have a challenge, have a job on their hands to reformulate some of their tradition about human beginnings."
My my, such a painful trail to blaze-- as though no one has ever been there before. If an Evangelical starts balking at a belief that his fellow Evangelicals force him to accept, why doesn't he just become Episcopalian (or Lutheran, or Methodist, or... there are plenty of options)?
Albert Mohler, President of Southern Baptist Theological Seminary: "When Adam sinned, he sinned for us... And it's that very sinfulness that sets up our understanding of our need for a savior."
So intransigence about young-earth creation and Adam Eve derives from intransigence about penal substitutionary atonement, right? They apparently can't imagine any other atonement theory that makes an attractive case for Christian faith, even though PSA is somewhat a Johnny-come-lately. It is necessary to threaten doubters with hellfire.
This unpacks the Russian doll somewhat, but I doubt we're at the core of it yet. Does anyone
have further insights? What is it that these people find so essential and other Christians, all over the globe and church history, do not?
Posted by Stetson (# 9597) on
:
quote:
"When you ignore science, you end up with egg on your face," Giberson says. "The Catholic Church has had an awful lot of egg on its face for centuries because of Galileo. And Protestants would do very well to look at that and to learn from it."
My understanding is that the Catholic Church admitted quite some time ago that Galileo was right. Not sure how long ago, but long enough not to be a total embarrasment.
What the church admitted back in the 90s was that the Pope had been wrong to condemn Galileo. Meaning their position prior to the 90s was that, okay, we admit Galileo was right, but the Pope was just going by the information available to him when he condemned Galileo. (I assume they must have argued that the Pope had some reason to doubt the veracity of the evidence presented by Galileo at the time.)
Whereas in the 90s, they just came right out and admitted that there was no excuse for the Pope not to realize that Galileo was correct.
That's my understanding of the history anyway, vaguely recalled from the 1990s. Someone can correct me if I'm wrong.
Posted by Golden Key (# 1468) on
:
Alogon--
Based on my experience growing up as a fundamentalist, they stick with it because:
1) It's part of a whole story, a package.
2) The package includes reasons for Christ's incarnation, teaching, death, and resurrection; how to live; and how to go to Heaven when you die.
3) If you start pulling at a loose thread, the whole garment may unravel.
4) If they lose the whole story, or cast doubt on it, they lose everything--in this world and the next.
FWIW.
[ 11. August 2011, 03:38: Message edited by: Golden Key ]
Posted by Craigmaddie (# 8367) on
:
quote:
Originally posted by Alogon:
Well might it, but young-earth creationism isn't part of that egg. Catholics and their theology have done without it for a long time. One thing Evangelicals might learn in looking at the Catholics is how they manage without that supposedly essential tenet.
The problem there is that even though the majority of Catholics have 'done without' Creationism for the past 50 years (perhaps 100 years), Catholic theology - based on Scripture, Tradition, and the Magisterium - permits at most only a subset of what constitutes evolutionary theory.
I have gone from someone who looked upon those who even questioned the 'fact' of evolution as either mad, bad, or dangerous to someone who now accepts the traditional Catholic teaching on creation as more scientifically sound and in line with infallible Catholic dogma.
Indeed I find when I engage a Catholic evolutionist in conversation about human origins they become rather uncomfortable as they face the question of how God would have created the first humans from their hominid ancestors. The thought that the first human beings would have been born to a different species (in the sense of the child possessing a rational soul and a human body as opposed to the sensitive soul and animal body of their parents) is disturbing to most theistic evolutionists (so it seems to me at any rate) that they tend to pass over it very quickly.
[ 21. August 2011, 08:50: Message edited by: Craigmaddie ]
Posted by Eliab (# 9153) on
:
quote:
Originally posted by Craigmaddie:
The thought that the first human beings would have been born to a different species (in the sense of the child possessing a rational soul and a human body as opposed to the sensitive soul and animal body of their parents)...
Those seem to be theological categories, rather than scientific ones. What's your reason for thinking that the traditional Catholic view is more "scientifically sound"?
I'm not a Catholic, but it puzzles me why the gradual development of humanity as a species is any more of a problem for Christian theology than the gradual development of reason in every human life. A Christian could believe that a baby is not morally accountable for sin, and a adult is, without being able to pinpoint the moment that moral reason is fully developed. If there is such a point, God knows it. Similarly, isn't it possible to believe that early hominids were not morally accountable, modern humans are, and not need to pinpoint where full accountability starts? If there is a transition point, God knows it. You don't need to deny any sort of scientific explanation to assert that, because it's not a comment about science at all. It's a purely theological transition point. There's no reason to think that had we witnessed it directly we would have noticed anything special, any more than you'll notice anything special when a child arrives at the age of reason. All our senses would reveal, in either case, is a smooth continuum.
Posted by Craigmaddie (# 8367) on
:
Apologies for the unclarity. My point was a general one about the discomfort that the full implication of evolutionary theory with regards to human origins has on Catholics when you point it out to them. A human child born to animal parents is, like it or not, disturbing to most people and, indeed, raises more questions than it answers.
With regards to scientific evidence, I think evolutionary theory falls down in at least two main regards:
1)The extreme rarity of what may be described as 'transitional forms' and the lack of agreement of evolutionists on even those forms that they regard as transitional.
2)The lack of an empirically observed method whereby genetic information can increase across generations. In fact, what is observed is the loss of genetic information across generations through deleterious mutations and errors in copying genetic information. The Second Law of Thermodynamics operates at the level of the genome and we see order slowly turning to disorder, in fact due to mutations being passed on we are seeing a rise in genetic diseases from generation to generation in every species on the planet. I'd recommend The Mystery of the Genome: Genetic Entropy by Dr. John Sanford of Cornell University.
With regards to the second point, the atheistic variant of evolutionism more or less requires us to believe something akin to accepting that it would be possible for the complete works of Shakespeare to arise as a result of a series of copying errors in transcribing a restaurant bill from to person to person.
Philosophically speaking, at least as seen by the Classical Realist tradition, atheistic evolutionism is absurd as it posits that the greater can come from the lesser - a violation of the principle of sufficient reason. For a perfection such as vision or hearing to appear in a child that is not formally contained in the parent requires a higher cause in which that perfection is contained eminently i.e. God.
But, whilst theistic evolutionism may be acceptable philosophically, it still falls over on the two points of empirical science mentioned earlier.
Posted by Craigmaddie (# 8367) on
:
I forgot to say that I believe that theistic evolutionism is more or less unacceptable from the point of view of Catholic theology (esp. the Fourth Lateran Council and the First Vatican Council), but perhaps we should dwell on the scientific aspects of the question for the moment.
Posted by Eliab (# 9153) on
:
quote:
Originally posted by Craigmaddie:
A human child born to animal parents is, like it or not, disturbing to most people and, indeed, raises more questions than it answers.
But the problem there arises purely from a confusion of terms. There’s no need to posit, on catholic, protestant or atheist theology, that on scientific terms there ever was a ‘human’ born to ‘non-human’ parents (obviously they were animals, but then you, me, and Jesus Christ are all animals, scientifically speaking).
You might have a theology that requires a single point at which God gifts a hominid with a rational soul for the first time, but no reason to suppose that the event was detectable scientifically, or would have looked as odd as one species giving birth to a radically different one in a single generation. A spiritual awakening moment, though it might make us ‘human’ theologically, need have very little correlation with the moment that we became human zoologically (not least because there was no such moment, evolution doesn’t work like that).
quote:
1)The extreme rarity of what may be described as 'transitional forms' and the lack of agreement of evolutionists on even those forms that they regard as transitional.
2)The lack of an empirically observed method whereby genetic information can increase across generations. In fact, what is observed is the loss of genetic information across generations through deleterious mutations and errors in copying genetic information. The Second Law of Thermodynamics operates at the level of the genome and we see order slowly turning to disorder, in fact due to mutations being passed on we are seeing a rise in genetic diseases from generation to generation in every species on the planet. I'd recommend The Mystery of the Genome: Genetic Entropy by Dr. John Sanford of Cornell University.
You need to read some Richard Dawkins.
The first is a non-issue. “Transitional” forms can be identified only in hindsight. There was absolutely nothing exceptional, at the time about the most recent common ancestor of any two species. It’s only after we observe two lines of descent that have subsequently diverged that the event is noteworthy. A form can only ever be transitional in retrospect.
The second looks like a more solid objection, but as I understand it, new capabilities are observed in bacteria in experimental conditions pretty frequently, so I suspect you’d need to qualify your first statement substantially to make it at all true. I’m not sure what you are trying to prove from the Second Law of Thermodynamics: not, presumably, that evolution can be proved a priori to be impossible. That local conditions can result in an increase in ordered complexity is, I suggest, uncontroversial, and that’s all that is needed for evolutionary theory.
[ 21. August 2011, 22:02: Message edited by: Eliab ]
Posted by South Coast Kevin (# 16130) on
:
quote:
Originally posted by Craigmaddie:
With regards to scientific evidence, I think evolutionary theory falls down in at least two main regards:
1)The extreme rarity of what may be described as 'transitional forms' and the lack of agreement of evolutionists on even those forms that they regard as transitional.
I understood that this was not the case (although maybe it was some years ago) and whoever contributed to the Wikpedia article on transitional fossils seems to agree.
quote:
Originally posted by Craigmaddie:
2)The lack of an empirically observed method whereby genetic information can increase across generations. In fact, what is observed is the loss of genetic information across generations through deleterious mutations and errors in copying genetic information. The Second Law of Thermodynamics operates at the level of the genome and we see order slowly turning to disorder, in fact due to mutations being passed on we are seeing a rise in genetic diseases from generation to generation in every species on the planet.
Again, my understanding was contrary to this, although I admit I've not read that book by John Sanford. Haven't we observed things like fruit flies and viruses mutating and gaining a survival advantage? And who says the Second Law of Thermodynamics operates at the level of the genome? I thought a system has to be closed in order for the Second Law to apply; so it doesn't apply to the genome because DNA replication uses energy, i.e. it brings something in to the system.
EDIT - cross-posted with Eliab
[ 21. August 2011, 22:07: Message edited by: South Coast Kevin ]
Posted by Lyda*Rose (# 4544) on
:
Craigmaddie: quote:
The Second Law of Thermodynamics operates at the level of the genome and we see order slowly turning to disorder, in fact due to mutations being passed on we are seeing a rise in genetic diseases from generation to generation in every species on the planet.
Although the Second Law of Thermodynamics postulates that as a whole the universe is losing order, at the same time pockets of it gain order. Example: nebular gases pulled together by gravity may become new stars. And, yes, entropy will work on them, too. But the new star does arise amongst the overall increase in disorder.
In the same way 98% of the changes in genetic material may be for the worse, the other 2% might be an adjustment that bumps up survivability for many generations. But science has only been studying this matter a short time, and any positive genetic changes are small needles in a big haystack.
Calling biologists: any examples out there of observed, nature-driven, positive genetic change within the time of modern science?
Posted by Lyda*Rose (# 4544) on
:
Ah, the wonders of cross-posting.
Thanks for the examples, Southcoast Kevin and Eliab. And there are more ways that genes change than being zapped with radiation or noxious chemicals. Genes that "jump" and realign themselves also change their capabilities, I understand.
Posted by Craigmaddie (# 8367) on
:
quote:
Originally posted by Eliab:
quote:
Originally posted by Craigmaddie:
A human child born to animal parents is, like it or not, disturbing to most people and, indeed, raises more questions than it answers.
But the problem there arises purely from a confusion of terms. There’s no need to posit, on catholic, protestant or atheist theology, that on scientific terms there ever was a ‘human’ born to ‘non-human’ parents (obviously they were animals, but then you, me, and Jesus Christ are all animals, scientifically speaking).
You might have a theology that requires a single point at which God gifts a hominid with a rational soul for the first time, but no reason to suppose that the event was detectable scientifically, or would have looked as odd as one species giving birth to a radically different one in a single generation. A spiritual awakening moment, though it might make us ‘human’ theologically, need have very little correlation with the moment that we became human zoologically (not least because there was no such moment, evolution doesn’t work like that).
Well, let's take this point first. I think I understand you to say that there may have been a gradual development (from which I understand that you would hold to the more classical Darwinism of Dawkins rather the punctuated equilibrium of Stephen Jay Gould) during which there may have been a moment, perhaps during the adult life, when one of our ancestors awoke spiritually. Have I understood you correctly, eliab?
From what you say you seem to see no clear distinction between human and animal and that the awakening you speak of seems to be an attribute that is superadded to a hominid to make him human. Again, let me know if I have misunderstood you.
However, I would argue that there is a substantial difference - in the Aristotlean sense - between a human and an animal and not merely one of attribute. For a human to be such he must have a human soul and this we, as Christians, understand to be immortal. Further, such a soul is either present or it is not, the 'middle' is excluded i.e. there is no such thing as a partially human soul.
Going further, we are forced to posit a point - regardless of whether we accept Darwinist gradualism or punctuated equilibrium - at which a soul becomes present in a line of ancestry for the first time. Now, we could either say this happens at conception or else at some point in the life of our animal ancestor. The latter suggests a Platonic idea of the soul as somehow 'contained in' a body and which therefore may be infused into a pre-existing body by God. As a Catholic I believe that the soul is, rather, the form of the body (Council of Vienne) and that there could not be a 'human' body without a human soul since the soul informs the matter of the body to make it human.
That is why I could only see the emergence of a human being from hominid ancestry as a 'sudden' development from one generation to the next since the parent, lacking a human soul, would not be human and the child, possessing a human soul, would.
Posted by Craigmaddie (# 8367) on
:
quote:
Originally posted by Eliab:
The second looks like a more solid objection, but as I understand it, new capabilities are observed in bacteria in experimental conditions pretty frequently, so I suspect you’d need to qualify your first statement substantially to make it at all true.
Gladly. It is absolutely true that there is something called speciation, or microevolution. Under certain environmental pressures the phenotype displays certain traits that were lacking in the parent organism. This brings us back to the philosophical question of how the perfections contained in an effect can be contained in a cause. Certainly we would not say that the perfection - say resistance to antibiotics - was contained in the parent organism formally but, rather, virtually that is in potentia. In material terms we can say that the genetic data required for these added capabilities are present in the parent but is only through natural selection caused by the aforementioned environmental pressures that they are then exhibited in the phenotyope.
In short there is no new genetic information, just the manifestation of information that was contained in the genome of the parent but not visible in its phenotyope.
In other cases, speciation far from being a strenthening of the species has also been observed to constitute a weakening of the species. For example, resistance to harmful chemicals in a type of weed that emerges under environmental pressures can be due to the loss of a protein that those chemicals were able to attack in the parent organism. The 'new species' turns out to be genetically poorer than the parent species since there has been a loss of genetic information.
Also, the breeding of types of dogs exhibits the same loss of genetic information the more generations that pass since the breeding of that type of dog began. Anyone who has ever owned a German Shepherd knows how prone to crumbling hips they have become.
In short, what we see as microevolution constitutes something opposite from what is called macroevolution. In the former (which is real) genetic information is lost over time; in the latter (which I believe to be science fiction) genetic information should increase over time.
quote:
Originally posted by Eliab:
I’m not sure what you are trying to prove from the Second Law of Thermodynamics: not, presumably, that evolution can be proved a priori to be impossible. That local conditions can result in an increase in ordered complexity is, I suggest, uncontroversial, and that’s all that is needed for evolutionary theory.
No, I am not citing the Second Law of Thermodynamics to disprove evolutionary theory but to say that it operates in all material operations, including the copying of genetic information across generations. I would say that it is precisely the claim that previously non-existing complexity can increase through progeny that has not been proven. As I said, it violates the principle of sufficient reason.
Posted by Craigmaddie (# 8367) on
:
quote:
Originally posted by Lyda*Rose:
Although the Second Law of Thermodynamics postulates that as a whole the universe is losing order, at the same time pockets of it gain order. Example: nebular gases pulled together by gravity may become new stars. And, yes, entropy will work on them, too. But the new star does arise amongst the overall increase in disorder.
Again, the theory that the universe evolved from particles released by a 'Big Bang' is exactly that - a theory. An effect cannot be greater than the sum of its causes and order cannot come by itself from disorder. Again, we would need to invoke God as a cause in bringing stars out nebular gases to make up the 'shortfall' in the material causes. But what astrophysicist would accept that?
Posted by South Coast Kevin (# 16130) on
:
quote:
Originally posted by Craigmaddie:
It is absolutely true that there is something called speciation, or microevolution. Under certain environmental pressures the phenotype displays certain traits that were lacking in the parent organism. This brings us back to the philosophical question of how the perfections contained in an effect can be contained in a cause. Certainly we would not say that the perfection - say resistance to antibiotics - was contained in the parent organism formally but, rather, virtually that is in potentia. In material terms we can say that the genetic data required for these added capabilities are present in the parent but is only through natural selection caused by the aforementioned environmental pressures that they are then exhibited in the phenotyope.
In short there is no new genetic information, just the manifestation of information that was contained in the genome of the parent but not visible in its phenotyope.
Craigmaddie, are you denying the occurrence of genetic mutations that lead to an environmental advantage? Natural selection, where the genes for two or more different characteristics are present within a species has, I think, been observed many times (for example with the peppered moth). But where did the genotypes for those different characteristics come from? To deny that they can arise from favourable mutations is, as I understand it, to go against the opinion of the vast majority of people active in this scientific field.
I've recently been reading (and writing) about the interaction of science and Christianity, especially with reference to evolution; check out The Language of God by Francis Collins (former director of the Human Genome Project).
Posted by Craigmaddie (# 8367) on
:
quote:
Originally posted by South Coast Kevin:
Again, my understanding was contrary to this, although I admit I've not read that book by John Sanford. Haven't we observed things like fruit flies and viruses mutating and gaining a survival advantage?
This is not controversial and is called speciation or microevolution: the manifestation in the phenotype of the child organism of genetic information that is contained in the genome of the parent organism but not necessarily in its phenotype. Natural selection (which is a non-controversial occurence) under environmental pressures manifests this genetic information in the surviving variations.
Also, as I said before a survival advantage is often gained in the loss of genetic information which leads to a variation which is genetically poorer than the parent type but which is able to survive the process of natural selection.
quote:
Originally posted by South Coast Kevin:
And who says the Second Law of Thermodynamics operates at the level of the genome? I thought a system has to be closed in order for the Second Law to apply; so it doesn't apply to the genome because DNA replication uses energy, i.e. it brings something in to the system.
All material things are subject to the Second Law of Thermodynamics insofar as the only truly closed system is the universe itself and all material things are contained within the physical universe. There is increasing entropy in the human genome which is worrying as we are seeing a consequent increase in the 'genetic load' across generations with inherited mutations leading to increasing cancer rates etc (not to discount environmental factors, of course).
Posted by Crœsos (# 238) on
:
quote:
Originally posted by Eliab:
quote:
Originally posted by Craigmaddie:
1)The extreme rarity of what may be described as 'transitional forms' and the lack of agreement of evolutionists on even those forms that they regard as transitional.
The first is a non-issue. “Transitional” forms can be identified only in hindsight. There was absolutely nothing exceptional, at the time about the most recent common ancestor of any two species. It’s only after we observe two lines of descent that have subsequently diverged that the event is noteworthy. A form can only ever be transitional in retrospect.
Given the ongoing nature of evolution it could be argued that all fossils are transitional. One wag made the comment, in the wake of the discovery of the Tiktaalik roseae, that creationists had "discovered two new gaps in the fossil record on either side of it". The biggest problem with the "no transitional fossils" argument is that it never seems to put forward a criterion for what makes a fossil "transitional" that doesn't either include a whole bunch of fossils or reduce the term to meaninglessness.
quote:
Originally posted by Craigmaddie:
2)The lack of an empirically observed method whereby genetic information can increase across generations. In fact, what is observed is the loss of genetic information across generations through deleterious mutations and errors in copying genetic information.
This is just a blatant falsehood. All kinds of methods of changing or increasing genetic information have been observed. Point mutations, insertions, amplifications, translocations, etc. have all been empirically observed.
quote:
Originally posted by Lyda*Rose:
Calling biologists: any examples out there of observed, nature-driven, positive genetic change within the time of modern science?
Not a biologist (and I don't even play one on TV, but the classic example of this sort of thing is Lenski's work with long-term bacterial evolution. Here's the official website for those who want to get into the details. Short version: twelve related strains of E. coli were grown in a mostly citrate medium, which they couldn't eat. One of those strains eventually adapted to be able to metabolize citrate, allowing those colonies to grow explosively. None of the other strains were able to adapt this, nor were growths taken from the adapted lineage before generation 20,000 (being able to freeze past generations and "re-run" their evolution from that point forward is an advantage of working with bacteria). This indicated a unique adaptation which seems to have been contingent upon a previous, survival neutral adaptation somewhere shortly after the twenty thousandth generation.
A similar adaptation in humans is adult lactose tolerance, a mutation of fairly recent vintage and one which has not spread universally within the human genome.
Posted by Crœsos (# 238) on
:
quote:
Originally posted by Craigmaddie:
quote:
Originally posted by South Coast Kevin:
And who says the Second Law of Thermodynamics operates at the level of the genome? I thought a system has to be closed in order for the Second Law to apply; so it doesn't apply to the genome because DNA replication uses energy, i.e. it brings something in to the system.
All material things are subject to the Second Law of Thermodynamics insofar as the only truly closed system is the universe itself and all material things are contained within the physical universe. There is increasing entropy in the human genome which is worrying as we are seeing a consequent increase in the 'genetic load' across generations with inherited mutations leading to increasing cancer rates etc (not to discount environmental factors, of course).
The second law of thermodynamics is an ancient canard of creationist, most of whom don't understand how it works. Under their strained conception, all life violates the second law. A small seed organizes surrounding molecules into a huge tree? Can't happen, second law! Colony of bacteria converting surrounding medium into more bacteria? Sorry, that's an increase in organization. Given the number of ways commonplace biological processes seem to violate the standard creationist understanding of the supposedly inviolable second law of thermodynamics, perhaps they should question whether their understanding is flawed.
Posted by Craigmaddie (# 8367) on
:
quote:
Originally posted by South Coast Kevin:
Craigmaddie, are you denying the occurrence of genetic mutations that lead to an environmental advantage? Natural selection, where the genes for two or more different characteristics are present within a species has, I think, been observed many times (for example with the peppered moth).
I certainly do not deny genetic mutations leading to a survival advantage! That is simply not an issue of contention. I do deny that such mutations ever lead to an increase of genetic information whereby a more complex species emerges, such as macroevolution claims.
quote:
Originally posted by South Coast Kevin:
But where did the genotypes for those different characteristics come from?
The characteristics that emerge under natural selection are contained in the genome of the parent organism:
-Dogs are descended from wolves.
-Therefore chihuahuas are descended from wolves.
-But chihuahuas display characteristics not displayed by wolves.
How so? The reason for this is that the genome of the wolf is far richer in genetic information and contains in itself the possibility of different varieties emerging, either through natural selection or deliberate breeding on the part of humans.
Important point:
But the resulting breeds are genetically poorer and thus more prone to genetic diseases etc than their wolf ancestor. We thus see a loss of genetic information over time, not an increase. Time's arrow points downward.
Posted by South Coast Kevin (# 16130) on
:
quote:
Originally posted by Craigmaddie:
quote:
Originally posted by South Coast Kevin:
Again, my understanding was contrary to this, although I admit I've not read that book by John Sanford. Haven't we observed things like fruit flies and viruses mutating and gaining a survival advantage?
This is not controversial and is called speciation or microevolution: the manifestation in the phenotype of the child organism of genetic information that is contained in the genome of the parent organism but not necessarily in its phenotype.
No, I meant mutation to create new genetic information, not simply favouring of what is already there due to some change in the environment. As Croesos has already said.
quote:
Originally posted by Craigmaddie:
All material things are subject to the Second Law of Thermodynamics insofar as the only truly closed system is the universe itself and all material things are contained within the physical universe. There is increasing entropy in the human genome which is worrying as we are seeing a consequent increase in the 'genetic load' across generations with inherited mutations leading to increasing cancer rates etc (not to discount environmental factors, of course).
But order can increase at a local level and over a limited timescale, as per LydaRose's point about star formation. Do you have a link to explain what you mean by 'There is increasing entropy in the human genome'? I don't think I follow your point, sorry!
Posted by Crœsos (# 238) on
:
quote:
Originally posted by Craigmaddie:
This is not controversial and is called speciation or microevolution: the manifestation in the phenotype of the child organism of genetic information that is contained in the genome of the parent organism but not necessarily in its phenotype. Natural selection (which is a non-controversial occurence) under environmental pressures manifests this genetic information in the surviving variations.
This seems to be contradicted by the Lenski experiment (see above). After all, if the citrate-metaboliziing gene were present in the parent strain, wouldn't all twelve bacterial lineages have developed Cit+?
Posted by South Coast Kevin (# 16130) on
:
quote:
Originally posted by Craigmaddie:
...the genome of the wolf is far richer in genetic information and contains in itself the possibility of different varieties emerging, either through natural selection or deliberate breeding on the part of humans.
Do you have a link to back this claim up?
Posted by Crœsos (# 238) on
:
quote:
Originally posted by Craigmaddie:
I certainly do not deny genetic mutations leading to a survival advantage! That is simply not an issue of contention. I do deny that such mutations ever lead to an increase of genetic information whereby a more complex species emerges, such as macroevolution claims.
What about a point mutation or a transpose error? Those certainly represent a change in genetic information. And what if such a point mutation occurs within a section of genetic code that had previously been the result of an amplification (a section of code being copied twice or more instead of once)? That would certainly seem to be an increase in genetic information: two different genes where there had previously been one.
Posted by Craigmaddie (# 8367) on
:
quote:
Originally posted by Crœsos:
The second law of thermodynamics is an ancient canard of creationist, most of whom don't understand how it works. Under their strained conception, all life violates the second law. A small seed organizes surrounding molecules into a huge tree? Can't happen, second law! Colony of bacteria converting surrounding medium into more bacteria? Sorry, that's an increase in organization. Given the number of ways commonplace biological processes seem to violate the standard creationist understanding of the supposedly inviolable second law of thermodynamics, perhaps they should question whether their understanding is flawed.
I think you raise a very good point. When we look at the natural world we see a certain kind of thing that seemingly violates the Second Law of Thermodynamics: organic life. The development of the embryo is an increase of order and complexity over time.
As I said, all material things are subject to the Second Law of Thermodynamics. But isn't an organism such as an acorn not a material thing and therefore wholly subject to the SLT?
No. Because an organism as a substance is compromised, as all substances are, (again founding my argument on the Realist tradition that goes back through St Thomas Aquinas, St Augustine of Hippo, to Aristotle) of two principles: substantial form and prime matter. The form of an organism is its animating principle and is what informs its signate matter to make it what it is.
Aristotle describes three types of animating principle (or "soul" as he describes it): vegetable, animal, and rational. Being immaterial this animating principle is not subject to the Second Law of Thermodynamics and explains why there is growth and the creation of order from disorder in every organism.
The death of the organism is the event where this animating principle ceases to exist (in the case of the vegetable and animal 'soul') and to inform the signate matter. The matter then becomes wholly subject to the Second Law of Thermodynamics and begins to rot.
Posted by Crœsos (# 238) on
:
quote:
Originally posted by Craigmaddie:
quote:
Originally posted by Crœsos:
The second law of thermodynamics is an ancient canard of creationist, most of whom don't understand how it works. Under their strained conception, all life violates the second law. A small seed organizes surrounding molecules into a huge tree? Can't happen, second law! Colony of bacteria converting surrounding medium into more bacteria? Sorry, that's an increase in organization. Given the number of ways commonplace biological processes seem to violate the standard creationist understanding of the supposedly inviolable second law of thermodynamics, perhaps they should question whether their understanding is flawed.
I think you raise a very good point. When we look at the natural world we see a certain kind of thing that seemingly violates the Second Law of Thermodynamics: organic life. The development of the embryo is an increase of order and complexity over time.
As I said, all material things are subject to the Second Law of Thermodynamics. But isn't an organism such as an acorn not a material thing and therefore wholly subject to the SLT?
No. Because an organism as a substance is compromised, as all substances are, (again founding my argument on the Realist tradition that goes back through St Thomas Aquinas, St Augustine of Hippo, to Aristotle) of two principles: substantial form and prime matter. The form of an organism is its animating principle and is what informs its signate matter to make it what it is.
Sorry, but I have to reject any argument that water is alive, and thus not subject to second laws of thermodynamics. After all, under your understanding isn't the formation of water molecules into a crystalline structure like a snowflake as it freezes a violation of the second law? Increasing order and all that?
Posted by Craigmaddie (# 8367) on
:
quote:
Originally posted by South Coast Kevin:
But order can increase at a local level and over a limited timescale, as per LydaRose's point about star formation. Do you have a link to explain what you mean by 'There is increasing entropy in the human genome'? I don't think I follow your point, sorry!
Again, LydaRose's point about star formation is a theory for which there is no proof as such. We have no evidence that stars developed from nebulae.
What I mean by increasing entropy in the human genome is that over generations there has been a loss of genetic information leading to an increase in genetic diseases. Please refer to the Sandford book.
Posted by Craigmaddie (# 8367) on
:
quote:
Originally posted by Crœsos:
Sorry, but I have to reject any argument that water is alive, and thus not subject to second laws of thermodynamics. After all, under your understanding isn't the formation of water molecules into a crystalline structure like a snowflake as it freezes a violation of the second law? Increasing order and all that?
Well, obviously I'm not saying that water is an organism! But I think that's an interesting point you make about water freezing as there is certainly a gain in order. Very tired now (wee small hours here) so let me ponder on it!
Posted by Crœsos (# 238) on
:
quote:
Originally posted by Craigmaddie:
quote:
Originally posted by South Coast Kevin:
But order can increase at a local level and over a limited timescale, as per LydaRose's point about star formation. Do you have a link to explain what you mean by 'There is increasing entropy in the human genome'? I don't think I follow your point, sorry!
Again, LydaRose's point about star formation is a theory for which there is no proof as such. We have no evidence that stars developed from nebulae.
You mean aside from watching it happen? If watching it happen doesn't count as an acceptable level of proof, what would you consider sufficient?
Posted by Craigmaddie (# 8367) on
:
Couldn't let the question of water freezing go, Croesos!
I'm pleased to say that you have proven me wrong about the question of material things in some cases decreasing in entropy as a result of natural processes. My point about the Second Law of Thermodynamics should have been that the total entropy of the material universe increases over time. Entropy can decrease - that is, order can increase - as a result of a purely material process in an open system within the universe.
Regarding your point about water I found Ice and the Second Law of Thermodynamics which appears (to my poor brain) to prove that the freezing of water is wholly consistent (and thus not a violation) with the Second Law of Thermodynamics. And, so, my point that it is only organisms that violate the Second Law of Thermodynamics stands.
Anyway, just to make clear I am not basing my argument against macroevolution on Second Law of Thermodynamics (which I agree is a Creationist canard). I am basing it (partly) on population genetics which is subject to that law with regards to mutations and copying across generations.
I hope that clarifies matters somewhat.
Posted by Crœsos (# 238) on
:
quote:
Originally posted by Craigmaddie:
I think you raise a very good point. When we look at the natural world we see a certain kind of thing that seemingly violates the Second Law of Thermodynamics: organic life. The development of the embryo is an increase of order and complexity over time.
As I said, all material things are subject to the Second Law of Thermodynamics. But isn't an organism such as an acorn not a material thing and therefore wholly subject to the SLT?
No. Because an organism as a substance is compromised, as all substances are, (again founding my argument on the Realist tradition that goes back through St Thomas Aquinas, St Augustine of Hippo, to Aristotle) of two principles: substantial form and prime matter. The form of an organism is its animating principle and is what informs its signate matter to make it what it is.
Aristotle describes three types of animating principle (or "soul" as he describes it): vegetable, animal, and rational. Being immaterial this animating principle is not subject to the Second Law of Thermodynamics and explains why there is growth and the creation of order from disorder in every organism.
quote:
Originally posted by Craigmaddie:
What I mean by increasing entropy in the human genome is that over generations there has been a loss of genetic information leading to an increase in genetic diseases. Please refer to the Sandford book.
See, this is why I can't take your argument seriously. You seem to say that organisms aren't subject to the second law of thermodynamics . . . except when they are.
Posted by Craigmaddie (# 8367) on
:
quote:
Originally posted by Crœsos:
You mean aside from watching it happen? If watching it happen doesn't count as an acceptable level of proof, what would you consider sufficient?
I see an interpretation of the cloud as a "stellar nursery" but no evidence that stars are being formed. The article assumes what remains to be proved.
Posted by Craigmaddie (# 8367) on
:
quote:
Originally posted by Crœsos:
See, this is why I can't take your argument seriously. You seem to say that organisms aren't subject to the second law of thermodynamics . . . except when they are.
Then I may not be explaining myself very well or you're not trying to understand what I am saying.
The growth of an organism qua substance violates the Second Law of Thermodynamics inasmuch as order develops from disorder.
The copying of genetic information from parent to the child does not fall under this process of individual growth and is thus subject to the Second Law of Thermodynamics.
These are two distinct processes - so there is no contradiction.
Posted by Crœsos (# 238) on
:
quote:
Originally posted by Craigmaddie:
I'm pleased to say that you have proven me wrong about the question of material things in some cases decreasing in entropy as a result of natural processes. My point about the Second Law of Thermodynamics should have been that the total entropy of the material universe increases over time. Entropy can decrease - that is, order can increase - as a result of a purely material process in an open system within the universe.
Regarding your point about water I found Ice and the Second Law of Thermodynamics which appears (to my poor brain) to prove that the freezing of water is wholly consistent (and thus not a violation) with the Second Law of Thermodynamics. And, so, my point that it is only organisms that violate the Second Law of Thermodynamics stands.
From your link:
quote:
- Freezing is an exothermic process; energy is lost from the water and dissipated to the surroundings.
- Therefore, as the surroundings get hotter, they are gaining more energy and thus the entropy of the surroundings is increasing.
- The amount by which the entropy of the surroundings has increased can be determined using the following principle: the entropy of the surroundings increases by an amount equal to the heat energy they gain divided by the temperature at which it happens
Essentially it's not a violation of the second law because the water is exchanging energy with its environment, so a local decrease in entropy is offset by an overall entropic increase. But you've nonetheless concluded that organisms still violate the second law because there's no way living things could absorb energy from their environment? Have you ever come across any living things?
Posted by Crœsos (# 238) on
:
quote:
Originally posted by Craigmaddie:
The growth of an organism qua substance violates the Second Law of Thermodynamics inasmuch as order develops from disorder.
The copying of genetic information from parent to the child does not fall under this process of individual growth and is thus subject to the Second Law of Thermodynamics.
How does a cell know that it's undergoing meiosis rather than mitosis, so that it knows it has to follow the second law of thermodynamics?
Posted by Crœsos (# 238) on
:
quote:
Originally posted by Craigmaddie:
quote:
Originally posted by Crœsos:
You mean aside from watching it happen? If watching it happen doesn't count as an acceptable level of proof, what would you consider sufficient?
I see an interpretation of the cloud as a "stellar nursery" but no evidence that stars are being formed. The article assumes what remains to be proved.
I note you avoided answering the question. What would you consider sufficient evidence?
Posted by Lyda*Rose (# 4544) on
:
Croesos: quote:
What would you consider sufficient evidence?
Probably one of the proto-suckers lighting itself up and winking at the universe might do the trick.
Still, it gets down to the fact that our young, science minds and eyes haven't had much cosmic time to gather data. I wonder if there are some mathematical analyses of the data that we do have on the nebulae to predict what state an area of the "nursery" gets to when it's ready to birth?
Posted by Craigmaddie (# 8367) on
:
quote:
Originally posted by Crœsos:
But you've nonetheless concluded that organisms still violate the second law because there's no way living things could absorb energy from their environment? Have you ever come across any living things?
As I said, I am not using the Second Law of Thermodynamics as an argument against evolutionary theory but as an explanation of genetic entropy.
I must say you seem to be very ready to throw out insults. Are you not able to discuss this issue calmly?
Posted by Craigmaddie (# 8367) on
:
quote:
Originally posted by Crœsos:
quote:
Originally posted by Craigmaddie:
quote:
Originally posted by Crœsos:
You mean aside from watching it happen? If watching it happen doesn't count as an acceptable level of proof, what would you consider sufficient?
I see an interpretation of the cloud as a "stellar nursery" but no evidence that stars are being formed. The article assumes what remains to be proved.
I note you avoided answering the question. What would you consider sufficient evidence?
Showing a photograph of nebulae and stars proves absolutely nothing unless you can demonstrate that what is happening is actually the formation of stars. Unless you can do that then all you have is one theory amongst many others. Calling such a gas cloud a "stellar nursery", as I said, assumes what remains to be proved.
So what would I require? Well, let's try a little thing called 'empirical evidence'. Your attitude appears to be less scientific as so much philosphical since you make so many assumptions. The cheap gibes appear to confirm that.
Posted by Craigmaddie (# 8367) on
:
quote:
Originally posted by Crœsos:
And what if such a point mutation occurs within a section of genetic code that had previously been the result of an amplification (a section of code being copied twice or more instead of once)? That would certainly seem to be an increase in genetic information: two different genes where there had previously been one.
You are confused about the distinction between information and the medium in which that information is contained. They are not the same thing. No more than Finnegan's Wake consists in the paper and ink with which it is printed.
If a sentence is accidentally repeated whilst copying a book that is not an increase in the information contained in that book. If anything, it represents a decrease in the readability of that book and increases the chance of further error and confusion.
Posted by Alan Cresswell (# 31) on
:
quote:
Originally posted by Craigmaddie:
Showing a photograph of nebulae and stars proves absolutely nothing unless you can demonstrate that what is happening is actually the formation of stars. Unless you can do that then all you have is one theory amongst many others. Calling such a gas cloud a "stellar nursery", as I said, assumes what remains to be proved.
So what would I require? Well, let's try a little thing called 'empirical evidence'. Your attitude appears to be less scientific as so much philosphical since you make so many assumptions.
You seem to be asking for a very high level of 'proof' for a scientific theory. And, for that matter not appreciating what 'theory' means in a scientific context - it isn't somthing that's without significant evidence (both in measurement and compatibility with other relevant theories), indeed it's the exact opposite in that there is compelling evidence to accept that the theory is (largely) correct. Strictly speaking in science there is no such thing as 'proof', there is no such thing as 'empirical evidence' that can be stated without dispute - all evidence is gathered on a foundation of an understanding of the way the universe is, a body of theories. Take the stellar nurseries; the data we have has been collected by telescopes (optical, radio and other frequencies) which rely on theories of optics and EM-propogation to work - it is possible that the data collected by these instruments is flawed because the theories that underly their function are wrong. Possible, but highly unlikely. We trust the theories of optics to be correct - not just in astronomy, but everytime you go to the opticians to get a pair of glasses; do you avoid driving because you think the other driver in glasses can't actually see because his glasses are produced according to a mere theory of how light passes through curved glass?
You attitude seems to demand 'empirical evidence' as though anything can be proven as an absolute fact. And, seems to fail to recognise the strength of 'scientific theory' as being a thoroughly tested and proven beyond reasonable doubt to be the best possible description we currently have of how things are without any expectation of significant changes in that understanding, and a theory being a solid basis on which to base further investigations of less well understood phenomena. That attitude is as much a philosophical and non-scientific one as that of Crœsos, or myself. There's nothing wrong with holding a philosophical position (we all do, even if we don't acknowledge it); but it needs more than mere assertion to demonstrate that your philosophical position is better than anyone elses.
Posted by Craigmaddie (# 8367) on
:
Alan,
That analogy limps rather badly, I'm afraid. We give credence to the theory of optics insofar as they apply to opthamology because we observe that the theory is not falsified by repeated experiments i.e. by people driving cars with glasses on who don't crash due to problems with their sight.
The theory of star formation from gas clouds requires that a process be observed whereby the gas accumulates mass and becomes a star. There is no such documented observation of such a process as far as I am aware and, so, the theory of the "stellar nursery" remains conjecture, unlike your example of the usefulness of opthamology which we observe as being confirmed every day.
[ 22. August 2011, 09:53: Message edited by: Craigmaddie ]
Posted by Craigmaddie (# 8367) on
:
I should also say that I am not ruling out the possibility of star formation from gas clouds. Also, I am certainly not ruling out on the basis of the Second Law of Thermodynamics.
My point is that we cannot invoke star formation as a proven-beyond-all-doubt example of evolution when looking at the emergence of higher taxonomic categories amongst organisms.
[ 22. August 2011, 10:06: Message edited by: Craigmaddie ]
Posted by South Coast Kevin (# 16130) on
:
quote:
Originally posted by Craigmaddie:
You are confused about the distinction between information and the medium in which that information is contained. They are not the same thing. No more than Finnegan's Wake consists in the paper and ink with which it is printed.
If a sentence is accidentally repeated whilst copying a book that is not an increase in the information contained in that book. If anything, it represents a decrease in the readability of that book and increases the chance of further error and confusion.
I'm not sure you've understood the point about duplication of genes. What happens (so I gather from that book I mentioned I've been reading) is that sometimes a section of DNA can be duplicated through a mistake in the process of DNA replication. The organism now has two copies of this DNA section. Mutations in one copy of the DNA section are now much less likely to be disastrous (because the function can be carried out by the non-mutated copy), and just sometimes a mutation will happen which will be beneficial to the organism. This is an increase in genetic information, isn't it?
Posted by Alan Cresswell (# 31) on
:
quote:
Originally posted by Craigmaddie:
Alan,
That analogy limps rather badly, I'm afraid. We give credence to the theory of optics insofar as they apply to opthamology because we observe that the theory is not falsified by repeated experiments i.e. by people driving cars with glasses on who don't crash due to problems with their sight.
The theory of star formation from gas clouds requires that a process be observed whereby the gas accumulates mass and becomes a star. There is no such documented observation of such a process as far as I am aware and, so, the theory of the "stellar nursery" remains conjecture, unlike your example of the usefulness of opthamology which we observe as being confirmed every day.
I think the analogy is fair. The difference being just that experiments on optics are easier to do than experiments on stars (which, with our present technology, are really only observations of what happens naturally). The basic point is still the same.
We have a theory of optics, that theory has been verified by repeated experimentation and not yet falsified. But, it's still only a theory, it's a mathematical model that appears to represent reality correctly. It may be flawed, there may be unusual and so far unobserved situations where the theory of optics doesn't hold; we can never know whether there will be such situations.
We have a theory of star formation, that fits the data we have available and not yet been falsified. But, it's still only a theory, it's a mathematical model (albeit more complex than optics) that appears to represent reality correctly. What other models of stellar formation are you thinking of that would a) explain how stars and planets form and b) explain what's happening in 'stellar nurseries' if not star formation?
Posted by Craigmaddie (# 8367) on
:
quote:
Originally posted by South Coast Kevin:
I'm not sure you've understood the point about duplication of genes. What happens (so I gather from that book I mentioned I've been reading) is that sometimes a section of DNA can be duplicated through a mistake in the process of DNA replication. The organism now has two copies of this DNA section. Mutations in one copy of the DNA section are now much less likely to be disastrous (because the function can be carried out by the non-mutated copy), and just sometimes a mutation will happen which will be beneficial to the organism. This is an increase in genetic information, isn't it?
I'm afraid what you're doing is identifying DNA with genetic information. They are two distinct things. DNA is a nucleic acid that contains the genetic instructions for the development of an organism. Although there is now a duplication of a section of DNA, which may or may not be beneficial for the organism, there is no increase in information. Information is not material - in the same way that a book cannot be identified with ink on paper.
Further, I am not arguing that there is no such a thing as a beneficial mutation. Far from it. As I said earlier, a mutation may lead to the loss of a protein which gives the child organism a selective advantage over the parent organism. However, what we have is a loss of genetic information - not an increase.
Posted by South Coast Kevin (# 16130) on
:
But in your analogy, you said that more text in a book doesn’t constitute more information if there is no meaning added:
quote:
If a sentence is accidentally repeated whilst copying a book that is not an increase in the information contained in that book. If anything, it represents a decrease in the readability of that book and increases the chance of further error and confusion.
But with DNA, the amplification process (a gene being duplicated) does increase the functionality of the genome; it allows the organism to do more than it could previously.
And I think it is fair to identify DNA with genetic information. Each organism’s genome is a long strip of DNA with the four base molecules (G, C, A and T) pairing up to make the rungs of the double helix ‘ladder’. The genetic information is in what those base pairs do; what proteins they code for. And mutations can lead to losses, gains or modifications to the proteins produced, can’t they?
Posted by Craigmaddie (# 8367) on
:
Sorry, Alan, your analogy is still limping. There is an important difference between opthamology and the currently popular hypothesis of star formation: the latter posits a process, that is, a change from one state into another. The correctness of the theories of opthamology, on the other hand, can be verified by simply getting someone to look at a chart in an opticians whilst wearing glasses. No process is posited but, rather, a state of clarity of vision.
To verify the theories of opthamology we only need to look at one state at any particular moment in time. To verify the evolutionary theory of star-formation from gas we need to look at a series of states over time, since what is posited is a process, a change. The theory of star-formation from gas stands or falls on whether it can demonstrate that a process of change indeed takes place.
Posted by Craigmaddie (# 8367) on
:
quote:
Originally posted by South Coast Kevin:
And I think it is fair to identify DNA with genetic information. Each organism’s genome is a long strip of DNA with the four base molecules (G, C, A and T) pairing up to make the rungs of the double helix ‘ladder’. The genetic information is in what those base pairs do; what proteins they code for. And mutations can lead to losses, gains or modifications to the proteins produced, can’t they?
You are only partly right. Genetic information cannot exist with the existence of DNA. But it is simply not identical with it. An increase of DNA by duplication does not mean more information, but the loss of DNA almost certainly does.
I think the analogy with a book is a good one, as far as any anaology goes. Rip a page out of a book and you almost certainly have a loss of information; but accidentally repeat a page and you do not necessarily have an increase of useful information.
[ 22. August 2011, 11:48: Message edited by: Craigmaddie ]
Posted by Dafyd (# 5549) on
:
quote:
Originally posted by Craigmaddie:
No. Because an organism as a substance is compromised, as all substances are, (again founding my argument on the Realist tradition that goes back through St Thomas Aquinas, St Augustine of Hippo, to Aristotle) of two principles: substantial form and prime matter. The form of an organism is its animating principle and is what informs its signate matter to make it what it is.
You've misunderstood Aristotelian philosophy. To be made up of a form and of matter is what it is to be a material thing. The presence of a substantial form does not mean an acorn is not only a material thing: the acorn's substantial form makes the acorn a material thing.
A water molecule has a substantial form: it means that the water forms hydrogen bonds to neighbouring molecules. Forms with at least one of the set of three properties (vegetative, animal, rational) are called souls, but that doesn't mean that they differ in any further respect from other forms.
In classical Aristotelian philosophy, the intellectual functions of a soul have no material basis, since the tradition takes it that it's proved that intellectual functions can't occur within a purely material basis. But no such restrictions attach to animal or vegetative souls. An acorn is no less a material thing than a water molecule.
It's worth saying that 'matter/material' means different things in Aristotelian realist philosophy and in modern science. When in Aristotelian philosophy someone says that a form is united with matter, they mean that the form is instantiated. For example, the physical properties of the resulting substance such as the mass belong to the form not to the matter. While in modern physics, matter bears many of those accidents. Matter in modern physics is formed matter in realist philosophy.
Posted by Craigmaddie (# 8367) on
:
Sorry I wanted to say:
"Genetic information cannot exist without DNA. But it is not identical with it."
Posted by Craigmaddie (# 8367) on
:
Dafyd,
I would argue that the three types of soul do differ from other types of forms since they are the principle of animation of the substance. I think there may be a difficulty in language here (and that may be on my side) but I would assert that an acorn is a very different kind of substance from water since it contains in itself a principle of growth - the vegetative soul which is immaterial, although incapable of existing separated from the matter which it informs since its operations are entirely material.
Posted by Dafyd (# 5549) on
:
quote:
Originally posted by Craigmaddie:
I think the analogy with a book is a good one, as far as any anaology goes. Rip a page out of a book and you almost certainly have a loss of information; but accidentally repeat a page and you do not necessarily have an increase of useful information.
I feel that the word 'information' is being used ambiguously here, and it will not bear the weight being put upon it.
There is an obvious difference between a book and a sequence of DNA, which is that in a book one looks things up. If you want to find something in a book, you go through the pages until you find what you want.
A DNA sequence is something more like:
Take a step forward.
Take a step forward.
Take a step forward.
Turn right ten degrees.
Turn right ten degrees.
Take a step forward.
Take a step forward.
Turn left ten degrees.
Turn left ten degrees.
Turn left ten degrees.
Turn left ten degrees.
Now if you duplicate one of the above instructions you in fact end up somewhere completely different.
Now, a DNA sequence is a lot more complicated than the above: it includes a whole lot of if-then and go-to statements than the above.
ken on cell development: quote:
In the development of a complex organism like an animal, once cells are committed to a particular role, they work by a sort of itinerary or script. There is no central plan or design document. It is as if you organised the manufacture of a complex structure like an aircraft or a skyscraper by giving each of thousands of workers a copy of the same script that told them what to do in given circumstances. Its not so much a blueprint as a massively multiplayer Fighting Fantasy Gamebook where the players are billions, if not trillions of individual cells, each with their own individually edited version of the same book: "Walk five metres forward, wait for 60 seconds, then look to see if the person nearest you on your left is holding a metal panel or not - if they are not then go to page 1876; if they are then take the panel from them tear pages 935-1049 out of your script and read on till the next instruction highlighted in red..."
It's not at all obvious that duplicating instructions in that kind of thing isn't a change in the information provided.
Posted by Alan Cresswell (# 31) on
:
quote:
Originally posted by Craigmaddie:
Sorry, Alan, your analogy is still limping. There is an important difference between opthamology and the currently popular hypothesis of star formation: the latter posits a process, that is, a change from one state into another. The correctness of the theories of opthamology, on the other hand, can be verified by simply getting someone to look at a chart in an opticians whilst wearing glasses. No process is posited but, rather, a state of clarity of vision.
I'm not using opthalmology as the example, but optics. The theory of optics describes what happens to light as it moves between media, among other things. That is, a process is posited; that light moving from one medium to another experiences a change in velocity and, if the interface is not normal to the direction of the light, a change in direction related to the differences in refractive indices of the two media. Opthalmology is the practical application of that theory to correct poor eyesight through the use of glasses and contact lenses. There isn't really an analgous application of stellar theory, since we're not in the habit of forming our own stars.
And, please don't suddenly change from calling our current best understanding of star formation from a 'theory' to a 'hypothesis'; the two are radically different categories. A theory is very well supported, consistent with other theories, and offers significantly greater understanding of phenomena than other models. A hypothesis is explains one or more aspects of the phenomena, but has not undergone the rigorous testing (both mathematically, in terms of consistency with other better founded models, and experimentally) and is usually one of several competing models that are more or less equal in explanatory power and consistency with other models and observations. Theories are also almost always large constructs covering a wide scope of scientific exploration, hypothesis usually are much smaller constructions with limited breadth.
To go back to optics for a moment, the whole field is a theory. A hypothesis might be an idea to explain a small set of observations that fall outside the predictions of the theory as a whole - so, if you wear glasses in the presence of a strong gravitational field the way light is refracted is slightly different and you can have a hypothesis related to the behaviour of light in strong gravitational fields (presumably incorporating elements of General Relativity). Or, we have a theory of stellar formation that is well founded. But, within that theory there are a lot of unanswered questions that we don't really have the answers for - when a cloud of gas starts to condense into stars, what exactly governs how big those stars will be and how many of them? when a star forms, not all the material falls into the star, the rest forms planets (or is simply expelled from the vicinity of the star) and what governs the nature and orbits of those planets? We have hypotheses, and in some cases mere conjecture, that postulate answers to those questions that sit as a sort of halo around the better founded theory and may, if proven to be scientifically fruitful, become more fully part of the theory.
Evolution is very similar in many ways. We have a well founded theory - information stored in DNA codes for proteins, DNA is transmitted from one generation to the next and in the process may change, if those changes result in the production of proteins that are more favourable to the survival of the organism in that environment those changes are more likely to be transmitted to subsequent generations. There are lots of bits of the theory where we don't quite know exactly what is happening - exactly how does DNA repair itself so that there are less mutations transmitted than formed? why are some sections of DNA apparently 'junk'? Why can some genes vary considerably in the DNA code and have no apparent effect on the proteins formed, and yet others only need one base pair to change and the whole thing ceases to function? And, ultimately, we have no idea at all (apart from a few conjectures some of which might just about be classed as hypotheses) how the whole thing started; how did the first DNA form? how was it protected from the general environment such that it was stable? how did it initially reproduce without the proteins now used? what came first, protein or DNA?
Posted by Dafyd (# 5549) on
:
quote:
Originally posted by Craigmaddie:
I would argue that the three types of soul do differ from other types of forms since they are the principle of animation of the substance. I think there may be a difficulty in language here (and that may be on my side) but I would assert that an acorn is a very different kind of substance from water since it contains in itself a principle of growth - the vegetative soul which is immaterial, although incapable of existing separated from the matter which it informs since its operations are entirely material.
Only an animal soul, or sensitive soul, is the principle of animation of the substance. By definition.
Note that it's not strictly correct to speak of there being three types of soul. A human soul is an vegetative soul and a rational soul, unlike an angelic soul that is only a rational soul. Rather they are three types of faculty that a given form may possess. Either way, in classical Aristotelian philosophy only the intellectual soul is considered to differ in kind from any other substantial form.
I think the closest equivalent in modern ontology to Aristotelian forms is relations. If I pour coffee into a cup, that coffee acquires the relation 'inside of' to the cup. But that doesn't mean that the relation is immaterial. Now, 'inside of' isn't a substantial relation, since the possession of the relation doesn't create a substance. However, the relation 'bonded with' between an oxygen atom and two hydrogen atoms does create a distinct molecule, that is, a substance. But although the relation is itself not a material thing, it is not therefore an immaterial thing.
Likewise, the vegetative soul of an acorn/oak is not an immaterial thing either. It is simply nonsensical to say that the Second Law of Thermodynamics either does or does not apply to it.
Posted by Crœsos (# 238) on
:
quote:
Originally posted by Craigmaddie:
quote:
Originally posted by Crœsos:
But you've nonetheless concluded that organisms still violate the second law because there's no way living things could absorb energy from their environment? Have you ever come across any living things?
As I said, I am not using the Second Law of Thermodynamics as an argument against evolutionary theory but as an explanation of genetic entropy.
I must say you seem to be very ready to throw out insults. Are you not able to discuss this issue calmly?
It's not an insult, it's a legitimate question. Your assertion that entropy must increase in organisms (and your resort to an explanation that boils down to "it's magic!") shows either a colossal misunderstanding of the second law of thermodynamics or a basic unfamiliarity with how living things work (i.e. they're not thermodynamically closed systems). I was just trying to figure out which.
quote:
Originally posted by Dafyd:
I feel that the word 'information' is being used ambiguously here, and it will not bear the weight being put upon it.
There is an obvious difference between a book and a sequence of DNA, which is that in a book one looks things up. If you want to find something in a book, you go through the pages until you find what you want.
If we want to analogize DNA to written language, there are some stipulations needed for accuracy.
- The alphabet of this language has only four letters
- Each word consists of exactly three letters. Given the limited alphabet, this means the entire language consists of only sixty-four words
- There is no three letter word in this language that is meaningless or gibberish, though a lot of them are synonyms (there are six different ways to code for leucine)
Of course, just because there are no gibberish words in this language doesn't mean there aren't gibberish (or "grammatically incorrect" to extend the analogy) sentences. Still, given these constraints it is easy to imagine copying a paragraph and then re-arranging the words in a manner that will sometime make grammatical sense. This is especially true if you have selective pressure weeding out non-grammatical variants. I can't see a way that this doesn't count as "new information" for any reasonable definition of "information". Once again, the Lenski long-term bacterial evolution experiment is a good example of this in action. It's also an experimental result I'm still waiting to hear Craigmaddie explain in a way consistent with his idiosyncratic theory of a genetic supercode.
Posted by Crœsos (# 238) on
:
Here's an example I whipped up using a simple spreadsheet routine to generate some random GATTACAs. Let's say there are two adjacent genes that code for two different proteins of five amino acids each.
ATG-ATT-CAG-ATT-TTC-TAC-TAA-ATG-GCT-TTA-GAT-AGG-TAT-TAA
That translates to:
START-Ile-Gln-Ile-Phe-Tyr-STOP | START-Ala-Leu-Asp-Arg-Tyr-STOP
I have no idea what these proteins would do, if anything. They're just randomly generated sequences to make a point.
Now let's say that we get a single insertion, a cytosine inserted between the seventeenth and eighteenth nucleotide that sequence. That gives us:
ATG-ATT-CAG-ATT-TTC-TAC-CTA-AAT-GGC-TTT-AGA-TAG-GTA-TTA
START-Ile-Gln-Ile-Phe-Tyr-Leu-Asn-Gly-Phe-Arg-STOP-[nothing past this point will code until the next START codon]
So instead of two five-amino protiens we've got one ten-amino protein, the first five aminos of which are the same as the first five-amino protein of our original pair. We've also lost the second five-amino protein, unless this bit of code is a duplicate copy, as often happens. Given that the first five aminos in this new protein would have the same (or at least similar) shape as its parent protein, there's even a decent chance of it being functional.
In what sense does this not count as a mechanism for generating new information?
Posted by ken (# 2460) on
:
quote:
Originally posted by South Coast Kevin:
What happens (so I gather from that book I mentioned I've been reading) is that sometimes a section of DNA can be duplicated through a mistake in the process of DNA replication. The organism now has two copies of this DNA section. Mutations in one copy of the DNA section are now much less likely to be disastrous (because the function can be carried out by the non-mutated copy), and just sometimes a mutation will happen which will be beneficial to the organism. This is an increase in genetic information, isn't it?
Yes. That is exactly what goes on. It is (almost certainly) the main way we have managed to inherit large numbers of slighly different versions of the same gene for so many things. The other one would be gene transfer from other organisms - which even more clearly adds to genetic information. There really is an increase in the complexity and information-carrying capacity of genomes over time.
For example the well-known haemoglobin enzyme that carries oxygen and CO2 in blood. (Sorry that this next bit is so long-winded - the links are to sites carrying up-to-date research results and you could spend days reading them...) In humans (& s in general) it is a "tetramer", made out of four almost-but-not-quite identical units called globins ("monomers"), coded on four different genes. Each of the four globins is bound to a molecule of haem (which is the red stuff in your blood) Two of them, called the alpha-globin (HBA) genes are usually identical to each other in humans (but not always in other organisms) the other two, called beta-globins (HBB) are rather different. Normal adult haemoglobin (HbA) consists of two alpha and two beta units but there is another sort, foetal haemoglobin (HbF), that is made of two alpha and two delta subunits. HbF has a higher affinity for oxygen than adult haemoglobin - which helps a foetus obtain oxygen from maternal blood.
Its actually a bit more complicated than that - there are at least one or two different kinds of embryonic haemoglobin, and humans make some HbF in adult life, and in some individuals who have mutations in one of the beta genes - such as some thallassemia sufferers - HbF production increases to compensate. (genetic background to thallasaemia and sickle cell disease here) There are in fact about nine or ten different variant haemoglobin genes in humans (complete details on this web page if you are interested) and some of them exist in more than one copy.
This is a perfect example of the principle. Once upon a time (yes, this is a Just So Story) there would have been one gene coding for one kind of globin monomer, and four units of it would have been built into one tetramer. This gene was occasionally duplicated in various mutation events. So each cell would have a number of different copies of the same gene, all descended from a common ancestral gene. Sooner or later the copies would mutate and become slightly different from each other (the technical term for variant copies of the same gene in one genome is paralogs or paralogues) This allows the formation of a number of different kinds of haemoglobin with slightly different characteristics from each other. Different genes evolve to be expressed in different circumstances, at different times in the life cycle.
And so over a long period of time what was one gene coding for one protein has become twenty or so genes genes coding for at about ten different globins which are combined in a modular fashion to make three or four different kinds of haemoglobin normally - and dozens of odd variants in unusual circumstances. This allows the organisms to evolve more complex life cycles over time. There is a real increase in complexity and a real increase in information.
But it goes further back than that. Some of those haemoglobin genes are shared with all vertebrates, others with all mammals, and there is one that seems to be unique to humans (not neccessarily anything special about us - nearly a hundred other variants we don't have are known in other species) But there are also other closely related globins, which go back at least to the common ancestors of humans and herrings, which are used as monomers. For example myoglobin in muscle (the reason that fresh mammal meat with no blood in it is often pink, but darkens with exposure to air or with cooking) is very similar to haemoglobin but the functional proteins are single units, not grouped in fours. But the basic structure of the molecule is very similar to that of the haemoglobin units. They evolved from a common ancestor in a similar way - duplication followed by variation. There are also cytoglobins that are also closely related (& I can't honestly remember what they do.)
And there are a great many similar enzymes in pretty much all known organisms. For example some plants have leghaemoglobin which is used to sequester oxygen so that nitrogen-fixing bacteria can work in an anaerobic environment. (which is why root nodules are often reddish or blackish in colour) And these will be descended from similar duplication and modification events further back in the past, way back to the common ancestor between us and bacteria.
This is the best-known example of such a family of genes and proteins but there are literally hundreds of others we have found, and presumably thousands more to be found. There really is an increase in the complexity and information-carrying capacity of genomes over time.
Posted by ken (# 2460) on
:
quote:
Originally posted by Crœsos:
START-Ile-Gln-Ile-Phe-Tyr-STOP | START-Ala-Leu-Asp-Arg-Tyr-STOP
I have no idea what these proteins would do, if anything. They're just randomly generated sequences to make a point.
I did some searches using the web tools here. No hits!
Posted by South Coast Kevin (# 16130) on
:
Thanks ken, that was really interesting. I'm tempted to read up on basic genetics now...
Posted by Lyda*Rose (# 4544) on
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Me: quote:
Calling biologists: any examples out there of observed, nature-driven, positive genetic change within the time of modern science?
Thanks, ken. A specific, scientific example even I could (mostly ) understand. And it convincingly made the case for new genetic information being created.
Posted by Eliab (# 9153) on
:
quote:
Originally posted by Craigmaddie:
I think I understand you to say that there may have been a gradual development (from which I understand that you would hold to the more classical Darwinism of Dawkins rather the punctuated equilibrium of Stephen Jay Gould) during which there may have been a moment, perhaps during the adult life, when one of our ancestors awoke spiritually. Have I understood you correctly, eliab?
[tangent]I’m actually of the (probably minority) view that there isn’t a whole lot of conflict between Dawkins’ and Gould’s theories, and such differences as there are have been exaggerated and misunderstood (to some extent, by the gentlemen themselves). If I were a biologist, and not a lawyer, I’d be tempted to try by hand at writing a harmony of their views – based on the thesis that they don’t so much disagree as find different things interesting. Dawkins is principally interested in adaptive complexity, and explaining that, which of necessity arises gradually. Gould is interested in the whole richness and diversity of life, and the changes he cares about can happen (in geological time) suddenly, or not, according to historical contingency. [/tangent]
On the main point, the evolution of modern humanity from early hominids must be gradual in any sense that matters (and Gould would agree). IF you have a theology which requires a definite start point for humanity, in spiritual terms, that’s not a problem. There might have been one. There’s no reason to think that even direct observation, much less the archaeological record, would allow us to identify that point.
The reason that you seem to think that there’s a conflict is that you are needlessly mixing up theological and scientific categories.
quote:
From what you say you seem to see no clear distinction between human and animal and that the awakening you speak of seems to be an attribute that is superadded to a hominid to make him human. Again, let me know if I have misunderstood you.
No, that’s no part of my argument.
The point is, whatever it is that God has to do to make something Christian theology recognises as “human” from our animal ancestors, he could have done it in a single generation without disturbing the gradual evolution of our animal lineage.
quote:
As a Catholic I believe that the soul is, rather, the form of the body (Council of Vienne) and that there could not be a 'human' body without a human soul since the soul informs the matter of the body to make it human.
Either that is trivially true as a tautology, or it’s a category mistake. I’m not sure which.
If you are arguing that anything with the biological form of a human must necessarily have a rational human soul, that it would be impossible for any agent, even God, to make an animal that superficially looked human, but wasn’t, then I think you are needlessly confusing a theological category of soul with a biological one.
quote:
I could only see the emergence of a human being from hominid ancestry as a 'sudden' development from one generation to the next since the parent, lacking a human soul, would not be human and the child, possessing a human soul, would.
That’s fair enough, and you might be right, but holding that view doesn’t require you to reject any science whatever. All you need to do, do be an orthodox Catholic and an orthodox Darwinian, is to make a distinction between two senses of the word ‘human’. To be human theologically is an either/or condition. To be human biologically isn’t – ALL species definitions are fuzzy at the edges, and ‘human’ as designating a species is no different from any other. If you think that there is some binary divide between modern humanity and all other species, there is no reason not to think that there was some moment in the gradual development of the biological species when God flipped that particular spiritual switch and created (in one generation) a new theological entity, a creature with a rational soul. Theologically, you get the new thing arising in one generation. Biologically, you don’t. And there’s no contradiction there.
Posted by Dafyd (# 5549) on
:
quote:
Originally posted by Dafyd:
quote:
Originally posted by Craigmaddie:
I would argue that the three types of soul do differ from other types of forms since they are the principle of animation of the substance.
Only an animal soul, or sensitive soul, is the principle of animation of the substance.
A further comment. Philosophy in general has no business in pronouncing on what empirically can or can't happen. That's not what philosophy is about. It can comment on whether a given interpretation of the data is conceptually coherent, but even that's largely outside the field. I think the closest it's got to refuting a specific set of proposals in the natural sciences is the rejection of behaviourism as a scientific methodological rule. Philosophy can reject parascience, the penumbra of speculations based upon dubious interpretations of the consequences of scientific theories. The philosophy of science also comments upon methodology, although I think there there seems to have been more potential for false theories like Baconian induction or falsificationism to distort scientific research than for genuine theories to illumine it.
Posted by Eliab (# 9153) on
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quote:
Originally posted by Craigmaddie:
Gladly. It is absolutely true that there is something called speciation, or microevolution. Under certain environmental pressures the phenotype displays certain traits that were lacking in the parent organism. This brings us back to the philosophical question of how the perfections contained in an effect can be contained in a cause. Certainly we would not say that the perfection - say resistance to antibiotics - was contained in the parent organism formally but, rather, virtually that is in potentia. In material terms we can say that the genetic data required for these added capabilities are present in the parent but is only through natural selection caused by the aforementioned environmental pressures that they are then exhibited in the phenotyope.
Again, you are confusing categories here.
In the philosophical sense, yes, I agree, that the capacity to resist some toxin or metabolise some nutrient exists in potential for any bacterial strain that might evolve it.
That [doesn’t mean that the necessary information is necessarily sat in the genome waiting to be read. It might be, or it might not. Just because it exists as a philosophical potential doesn’t mean that the precise information already exists. It may well be that a certain genetic sequence needs to change, or be added to, for the philosophical potential to be realised. Before that happens, in the biological sense, it doesn’t exist. To gain the new capability, there must be a real, physical change to add something that wasn’t there before. And there’s absolutely no reason to suppose that this cannot happen.
Posted by Penny S (# 14768) on
:
Craigmaddie, could you define which meaning of theory you are using? Here's a quote from Wikipedia: "A common distinction sometimes made in science is between theories and hypotheses, with the former being considered as satisfactorily tested or proven and the latter used to denote conjectures or proposed descriptions or models which have not yet been tested or proven to the same standard." I assume you are using the lay interpretation which carries the same meaning as the scientific hypothesis.
Penny
Posted by Pre-cambrian (# 2055) on
:
quote:
Originally posted by Dafyd:
A further comment. Philosophy in general has no business in pronouncing on what empirically can or can't happen. That's not what philosophy is about. It can comment on whether a given interpretation of the data is conceptually coherent, but even that's largely outside the field.
Well, exactly. And looking at it from the other direction it is not the job of the natural world to operate according to mankind's philosophical constructs, which was Craigmaddie's problem when he suggested earlier that atheistic evolution is absurd because it offends the philosophical principle of sufficient reason (or that theistic evolution was unacceptable according to the theology of the First Vatican Council).
Posted by Craigmaddie (# 8367) on
:
quote:
Originally posted by Dafyd:
Likewise, the vegetative soul of an acorn/oak is not an immaterial thing either. It is simply nonsensical to say that the Second Law of Thermodynamics either does or does not apply to it.
According to the Classical Realist tradition i.e. the intellectual tradition that follows from Aristotle all forms are incorporeal. The form of a material substance is the principle of actuality of matter but is itself as a form incorporeal.
The forms of vegetative and animal life are similarly incorporeal but are also the principle of nutrition and growth. It is this principle that causes the substance to evade the Second Law of Thermodynamics.
Erwin Schroedinger wrote in What is Life? that "living matter evades the decay to equilibrium" by "continually drawing from its environment negative entropy", that is, by drinking in order from its surroundings.
Anyhow, I think this is a side issue to the question of whether macro-evolution occurs or has occurred in the past but it is an interesting area.
Posted by Crœsos (# 238) on
:
quote:
Originally posted by Craigmaddie:
The forms of vegetative and animal life are similarly incorporeal but are also the principle of nutrition and growth. It is this principle that causes the substance to evade the Second Law of Thermodynamics.
Erwin Schroedinger wrote in What is Life? that "living matter evades the decay to equilibrium" by "continually drawing from its environment negative entropy", that is, by drinking in order from its surroundings.
I note that you've once again embraced a definition of "living matter" that includes water (and a lot of other thing typically regarded as inanimate). You remember how liquid water freezing into ice was essentially "drinking in order from its surroundings" in the previous example? In short, living things do not "evade" the second law of thermodynamics any more than the ice in the prior example does.
Posted by Craigmaddie (# 8367) on
:
quote:
Originally posted by Pre-cambrian:
...which was Craigmaddie's problem when he suggested earlier that atheistic evolution is absurd because it offends the philosophical principle of sufficient reason (or that theistic evolution was unacceptable according to the theology of the First Vatican Council).
"If anyone does not confess that the world and all things which are contained in it, both spiritual and corporal, as regards their whole substance, have been created by God from nothing, let him be anathema." (Canon 4. First Vatican Council, DS 1805)
As a Catholic, I am bound to believe this infallible teaching, which has been promulgated by an ecumenical council of the Church. The creation ex nihilo of the whole substance of "things" in the world cannot admit of a theory that proposes that the substance of the majority of species came about through the naturalistic transformation from other, more primitive, species.
Posted by Craigmaddie (# 8367) on
:
quote:
Originally posted by Crœsos:
I note that you've once again embraced a definition of "living matter" that includes water (and a lot of other thing typically regarded as inanimate). You remember how liquid water freezing into ice was essentially "drinking in order from its surroundings" in the previous example? In short, living things do not "evade" the second law of thermodynamics any more than the ice in the prior example does.
I disagree. Water freezes in response to environmental forces. This is a mechanical process. An acorn develops in response to an innate drive to growth and nutrition (although, of course, environmental forces have an influence on this process).
Posted by Craigmaddie (# 8367) on
:
quote:
Originally posted by South Coast Kevin:
But with DNA, the amplification process (a gene being duplicated) does increase the functionality of the genome; it allows the organism to do more than it could previously.
An example of a chromosome being duplicated - aneuploidy - happens, unfortunately, in the case of Downs Syndrome. This kind of duplication, like the vast majority of duplications that are manifested in the phenotype, is genetically harmful.
Posted by Dafyd (# 5549) on
:
quote:
Originally posted by Eliab:
[tangent]I’m actually of the (probably minority) view that there isn’t a whole lot of conflict between Dawkins’ and Gould’s theories, and such differences as there are have been exaggerated and misunderstood (to some extent, by the gentlemen themselves).
As I understand it, the Dawkins' faction response to Gould and Lewontin is that they're talking utter nonsense and, besides, the stuff they're saying is trivially true and everyone's known it all along so what are they making a fuss about?
Posted by Dafyd (# 5549) on
:
quote:
Originally posted by Craigmaddie:
According to the Classical Realist tradition i.e. the intellectual tradition that follows from Aristotle all forms are incorporeal. The form of a material substance is the principle of actuality of matter but is itself as a form incorporeal.
Yes, but that's just saying that the form isn't a corporeal thing in its own right. It doesn't mean that because the form isn't a corporeal thing, it must therefore be an incorporeal thing. That's a category mistake.
quote:
The forms of vegetative and animal life are similarly incorporeal but are also the principle of nutrition and growth. It is this principle that causes the substance to evade the Second Law of Thermodynamics.
Evade doesn't mean disobey. A calf becomes a cow by eating grass and breathing oxygen and producing cowpats and carbon dioxide (and a few other waste products). The combination cow, cowpat and carbon dioxide is taken together considerably more decayed than the combination calf, grass and oxygen. Living organisms evade the Second Law of Thermodynamics in about the same way that someone who borrows money from their family to pay off the bank evades the debt collectors.
Posted by Eliab (# 9153) on
:
quote:
Originally posted by Craigmaddie:
As a Catholic, I am bound to believe this infallible teaching, which has been promulgated by an ecumenical council of the Church. The creation ex nihilo of the whole substance of "things" in the world cannot admit of a theory that proposes that the substance of the majority of species came about through the naturalistic transformation from other, more primitive, species.
And yet I'm betting that you don't have a crisis of faith every time you see a motor car.
If the decree of the ecumenical council you cite means that every single 'substance' in the world was directly created by God from nothing, then it is simply false. There are quite obviously an incalculable multitude of things, and types of things, that didn't exist in their present forms at the moment of creation. So it can't mean that, if a sane person is to believe it.
The doctrine that the whole of creation, and everything in it, was made by God from nothing does not preclude new combinations of matter arising subsequently. The Catholic formulation might require assent to the proposition that these new forms are no less the result of God's creative work than anything else, but you can hold to that and still be an evolutionist. I can, quite properly, offer thanks to God for a chicken korma, while knowing that the chicken is as much a result of a process of evolutionary development as the korma sauce is of culinary ddevelopment. Nothing like either of them was around when God created the heavens. The whole substance of both is nonetheless part of his creation.
Posted by Dafyd (# 5549) on
:
quote:
Originally posted by Craigmaddie:
Catholic, I am bound to believe this infallible teaching, which has been promulgated by an ecumenical council of the Church. The creation ex nihilo of the whole substance of "things" in the world cannot admit of a theory that proposes that the substance of the majority of species came about through the naturalistic transformation from other, more primitive, species.
Yes, it can. Creation ex nihilo refers to the generation of creation considered as a whole. It does not occur within time (Aquinas points out that the doctrine is compatible with the universe having no beginning in time.)
Creation ex nihilo does not refer to the generation of individual substances within creation. When a fungus produces spores there is no act of special creation on the part of God. The fungus generates the spores as the proper secondary cause. Each of those new spores is a substance in its own right, and each is created from the previous fungus, not simply ex nihilo.
Posted by ken (# 2460) on
:
quote:
Originally posted by Craigmaddie:
"If anyone does not confess that the world and all things which are contained in it, both spiritual and corporal, as regards their whole substance, have been created by God from nothing, let him be anathema." (Canon 4. First Vatican Council, DS 1805)
As a Catholic, I am bound to believe this infallible teaching, which has been promulgated by an ecumenical council of the Church. The creation ex nihilo of the whole substance of "things" in the world cannot admit of a theory that proposes that the substance of the majority of species came about through the naturalistic transformation from other, more primitive, species. [/QUOTE]
That doesn't follow at all. By your weird reasoning there could be no birth or growth.
Anyway God creates the whole universe, time and space. Just because one thing happens after another doesn't mean God doesn't create them both.
Posted by Dafyd (# 5549) on
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quote:
Originally posted by Eliab:
There are quite obviously an incalculable multitude of things, and types of things, that didn't exist in their present forms at the moment of creation.
Strictly speaking, God is outside time and therefore there is no such thing as a moment of creation. God creates the whole shebang from the Big Bang to the Big Crunch all at one go sub specie eternitate. The Christian doctrine of creation has nothing to do with Paleyism or intelligent design.
Creation ex nihilo is a doctrine directed against two metaphysical positions, neither of which has anything to do with the generation of substances within creation. The first position is the claim that God was either forced to bring about the world, or did so unintentionally by emanation, as in neo-Platonism. The other position, which is also neo-Platonic, is to say that God made the world out of some pre-existing matter, and that therefore the evils of the world can be blamed upon defects in the matter. Convenient as that would be for theodicy, we're not allowed to assert it. That has practical political implications. In Plato's Republic moral evil is blamed upon the lower parts of the soul, the desires, taking control of the soul over from the higher parts. Politically that corresponds to political evil caused by the lower orders taking over from the higher. Christianly, we're not allowed to see evil as caused in that way.
Posted by South Coast Kevin (# 16130) on
:
quote:
Originally posted by Craigmaddie:
quote:
Originally posted by South Coast Kevin:
But with DNA, the amplification process (a gene being duplicated) does increase the functionality of the genome; it allows the organism to do more than it could previously.
An example of a chromosome being duplicated - aneuploidy - happens, unfortunately, in the case of Downs Syndrome. This kind of duplication, like the vast majority of duplications that are manifested in the phenotype, is genetically harmful.
A whole chromosome being duplicated is not the same as a gene being duplicated. The Wikipedia article on gene duplication seems to be fairly straightforward so I do urge you to read at least the first couple of paragraphs. From the article:
quote:
Gene duplication (or chromosomal duplication or gene amplification) is any duplication of a region of DNA that contains a gene... The second copy of the gene is often free from selective pressure — that is, mutations of it have no deleterious effects to its host organism. Thus it accumulates mutations faster than a functional single-copy gene, over generations of organisms.
Posted by ken (# 2460) on
:
Yes that's right. Single genes are often duplicated, both accurately and inaccurately. Also chromosome duplication and even whole genome duplication does sometimes produce viable organisms. Its very common in plants. (different kinds of creatures have different kids of genetics and development)
NB its pretty irrelevant whether or not a chromosome duplication, or any other kind of mutation, is nearly always deleterious, as long as there is some tiny chance of it being neutral, or at least only mildly harmful. Because all the other ones die, and only ones with the beneficial or neutral or mildly harmful mutations survive to be the parents of the next generation.
Posted by Crœsos (# 238) on
:
quote:
Originally posted by South Coast Kevin:
quote:
Originally posted by Craigmaddie:
quote:
Originally posted by South Coast Kevin:
But with DNA, the amplification process (a gene being duplicated) does increase the functionality of the genome; it allows the organism to do more than it could previously.
An example of a chromosome being duplicated - aneuploidy - happens, unfortunately, in the case of Downs Syndrome. This kind of duplication, like the vast majority of duplications that are manifested in the phenotype, is genetically harmful.
A whole chromosome being duplicated is not the same as a gene being duplicated. The Wikipedia article on gene duplication seems to be fairly straightforward so I do urge you to read at least the first couple of paragraphs. From the article:
quote:
Gene duplication (or chromosomal duplication or gene amplification) is any duplication of a region of DNA that contains a gene... The second copy of the gene is often free from selective pressure — that is, mutations of it have no deleterious effects to its host organism. Thus it accumulates mutations faster than a functional single-copy gene, over generations of organisms.
It should be noted that in some species the duplication of all chromosomes is non-fatal and sometimes advantageous. Of course, most successful polyploid species are plants so they typically fall outside the notice of most evolution denialists, whose sole concern seems to be human evolution. We are a rather self-absorbed species, after all.
Posted by Craigmaddie (# 8367) on
:
quote:
Originally posted by Eliab:
If the decree of the ecumenical council you cite means that every single 'substance' in the world was directly created by God from nothing, then it is simply false. There are quite obviously an incalculable multitude of things, and types of things, that didn't exist in their present forms at the moment of creation. So it can't mean that, if a sane person is to believe it.
Clearly, the Church was not stating that the very blades of grass that we see outside of our window were created ex nihilo at the beginning of creation since we see that they have grown from seeds. What is meant is that the type of substance of each species was created ex nihilo. Otherwise the phrase is meaningless, since, as you noticed, the alternative interpretation is absurd.
The teaching echoes that of the Fourth Lateran Council (1215):
God…creator of all visible and invisible things, of the spiritual and of the corporal; who by His own omnipotent power at once from the beginning of time created each creature from nothing, spiritual and corporal, namely, angelic and mundane, and finally the human, constituted as it were, alike of the spirit and the body.
And then from Scripture: "Have you not read that He who made them from the beginning made them male and female…?" (Matt. 19:4)
Anyway, this is perhaps an issue for another thread since the focus of the thread has mainly been on the question of whether Macroevolution is scientific or not.
Posted by Crœsos (# 238) on
:
quote:
Originally posted by Craigmaddie:
Anyway, this is perhaps an issue for another thread since the focus of the thread has mainly been on the question of whether Macroevolution is scientific or not.
It might help if there were any dividing line between macro- and microevolution that made sense in scientific terms. Once again, I refer back to the Lenski experiment mentioned above and ask why it doesn't count as an example of evolution at work?
Posted by South Coast Kevin (# 16130) on
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Good point, Croesos. Craigmaddie, what do you consider to be the difference between micro- and macro-evolution?
Posted by Timothy the Obscure (# 292) on
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quote:
Originally posted by Craigmaddie:
quote:
Originally posted by Dafyd:
Likewise, the vegetative soul of an acorn/oak is not an immaterial thing either. It is simply nonsensical to say that the Second Law of Thermodynamics either does or does not apply to it.
According to the Classical Realist tradition i.e. the intellectual tradition that follows from Aristotle all forms are incorporeal. The form of a material substance is the principle of actuality of matter but is itself as a form incorporeal.
The real problem here is Aristotle. He took a good shot at it given the resources he had at hand, but he just isn't relevant anymore. Constructs like "substance" and "accidents" and "essence" are simply obsolete--we know so much more about the nature of matter than Ari did that his notions about it are meaningless and should just be discarded. I'm not quite sure why the Catholic Church would require you to believe in a pre-Christian philosophy.
Posted by Lyda*Rose (# 4544) on
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Maybe because a big-shot, Catholic thinker like Thomas Aquinas based so many of his arguments on Aristotle's foundations. It might make them look a bit silly to desert the old Greek now.
Posted by Invictus_88 (# 15352) on
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quote:
Originally posted by Timothy the Obscure:
quote:
Originally posted by Craigmaddie:
quote:
Originally posted by Dafyd:
Likewise, the vegetative soul of an acorn/oak is not an immaterial thing either. It is simply nonsensical to say that the Second Law of Thermodynamics either does or does not apply to it.
According to the Classical Realist tradition i.e. the intellectual tradition that follows from Aristotle all forms are incorporeal. The form of a material substance is the principle of actuality of matter but is itself as a form incorporeal.
The real problem here is Aristotle. He took a good shot at it given the resources he had at hand, but he just isn't relevant anymore. Constructs like "substance" and "accidents" and "essence" are simply obsolete--we know so much more about the nature of matter than Ari did that his notions about it are meaningless and should just be discarded. [u]I'm not quite sure why the Catholic Church would require you to believe in a pre-Christian philosophy.[/u]
It doesn't.
[ 28. August 2011, 22:23: Message edited by: Invictus_88 ]
Posted by Timothy the Obscure (# 292) on
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Yeah, but Craigmaddie seems to think it does.
Posted by Dafyd (# 5549) on
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quote:
Originally posted by Craigmaddie:
Clearly, the Church was not stating that the very blades of grass that we see outside of our window were created ex nihilo at the beginning of creation since we see that they have grown from seeds. What is meant is that the type of substance of each species was created ex nihilo. Otherwise the phrase is meaningless, since, as you noticed, the alternative interpretation is absurd.
Or alternatively, what it means is that the substance didn't come from anything that God didn't make. If they had meant type of substance, they could have said so.
As rejection of evolution is not a mainstream Roman Catholic position, I think your interpretation of the passage is not the mainstream Roman Catholic interpretation.
Posted by ken (# 2460) on
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quote:
Originally posted by Craigmaddie:
Clearly, the Church was not stating that the very blades of grass that we see outside of our window were created ex nihilo at the beginning of creation since we see that they have grown from seeds. What is meant is that the type of substance of each species was created ex nihilo.
You are going to have to be much more explicit about what you mean by "type of substance of each species" if you want to explain why you think that that in anyway contradicts evolution. For most of us "type of substance" means the same as "kind of stuff". And different species are made of pretty much the same kinds of stuff. All those atoms and molecules and polymers and organelles and cells and tissues and organs and things.
quote:
Anyway, this is perhaps an issue for another thread since the focus of the thread has mainly been on the question of whether Macroevolution is scientific or not.
But the only reason you have given that it might not be true (a better word than "scientific" I think) is this business about "types of substance of species". Skip that and there is nothing to talk about.
Posted by no_prophet (# 15560) on
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I read through the thread and am struck by the repetition of things I have heard discussed many times. Just to throw a couple things in...
First, evolution is not about complexity, it is about adaptation to conditions and competitive fitness. If the vast majority of life forms are bacteria, then the main direction from something so simple is initially to become more complex. So we're stuck with a distribution of organisms that suggests increasing complexity. But there is no directionality implied by the theory.
Second, the second law of thermodynamics refers to a closed system, irrelevant to the world and to bodies in the universe. We have the sun dumping all kinds of energy into the system, so we can easily see that life can become more complex (orderly) and simpler without violation of the second law because the sun is involved.
Third, there are plenty of examples of transitional forms. A search on horse evolution, archaeopteryx, and whale evolution will get you started. You can then look at hominids and shell fish (mollusks).
There is a grave difficulty in looking towards biology and discussing souls and where they might come from. I personally don't think the question is a reasonable one. That awareness and ability to discuss such issues is an evolved characteristic and that the idea of soul is a way of describing something that we've inherited but may not quite describe what we want to describe. Just as our understanding of God as existing outside time or that time bends and is variable within the theory of relatively is just quite hard to wrap our brains around (okay my brain, some of you maybe able to do this).
I really like the intersection between evolution and faith. It forces us to try to come to understandings of things that just don't seem to quite fit. Along the lines of the Christian story working through dealing with life and death.
Posted by Lyda*Rose (# 4544) on
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no_prophet: quote:
I read through the thread and am struck by the repetition of things I have heard discussed many times. Just to throw a couple things in...
Told you the blue bottles got here first.
Anyway the first reason I wrote the OP is that like you, "I really like the intersection between evolution and faith". And secondly, I love luring the Ship scientists out so that I may learn some new stuff at a level I have a shot at understanding. It worked!
Posted by ken (# 2460) on
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quote:
Originally posted by no_prophet:
I read through the thread and am struck by the repetition of things I have heard discussed many times.
That's why its in Dead Horses!
quote:
I really like the intersection between evolution and faith. It forces us to try to come to understandings of things that just don't seem to quite fit. Along the lines of the Christian story working through dealing with life and death.
Yes. Except I think they do fit. I've got a long, long, long written wibble, sorry "meditation" about Holy Saturday and Jesus being dead that wanders off into stuff about the material world being real and also evolution. But so long I doubt anyone will ever read it, including me...
quote:
Originally posted by Timothy the Obscure:
The real problem here is Aristotle. He took a good shot at it given the resources he had at hand, but he just isn't relevant anymore.
Is it really Aristotle? Or is it neo-Platonism? I suspect that Aristotle would have had no problem with evolution or natural selection.
I wonder if the mediaevals mis-read Aristotle through their lens of endemic neo-Platonism - which might well be the Church's most pernicious heresy as well as the enemy of all natural science - and just plain got him wrong.
[ 01. September 2011, 09:56: Message edited by: ken ]
Posted by Craigmaddie (# 8367) on
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I'm afraid I don't have much internet time so my responses aren't keeping up with the other posts. I'll try to catch up. I want to address the subjects of polypoidy and 'junk DNA' in particular.
quote:
Originally posted by South Coast Kevin:
Good point, Croesos. Craigmaddie, what do you consider to be the difference between micro- and macro-evolution?
Microevolution is what used to be known as 'race formation', that is, the emergence of a particular variation within a species. An example of this is the development of different breeds of dogs from the wolf ancestor. In terms of population genetics what we see here is a narrowing of the original variety of the wolf genome. That is why we can breed a beagle from a wolf (given time and the right conditions) but we cannot breed a wolf from a beagle. I'm sorry this needs to be repeated: but this represents an overall loss of productive genetic information over time, not an increase.
Macroevolution is a hypothesis that states that given a combination of natural selection and genetic mutation new and more complex taxonomic categories can arise over time. It is thus conjectured that productive genetic information can increase over time.
The former is an observed fact. The latter is conjecture elevated to a quasi-religion.
A question arises: how was the first genetic information created? If we insist that productive genetic information does indeed increase over time we still have to answer how that information was generated in the first place? Putting that event back billions of years ago doesn't answer the question: how can information - an immaterial thing - arise from matter? Michael Ruse reckons that it "something to do with crystals", which demonstrates how acutely embarassing the question is for evolutionists.
Posted by Craigmaddie (# 8367) on
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quote:
Originally posted by South Coast Kevin:
And I think it is fair to identify DNA with genetic information. Each organism’s genome is a long strip of DNA with the four base molecules (G, C, A and T) pairing up to make the rungs of the double helix ‘ladder’. The genetic information is in what those base pairs do; what proteins they code for. And mutations can lead to losses, gains or modifications to the proteins produced, can’t they?
You seem to grasp the point that the information is "in what those base pairs do" but then flee the consequence of that. Information is contained in DNA just as the meaning of a book is contained in the paper and print. Without the printed pages (DNA) there can be no information, but that information is not the same thing as the printed pages, otherwise a blind person would be able to read and understand The Brothers Karamazov just by running her fingers over the (non-braille) pages.
Posted by no_prophet (# 15560) on
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quote:
Originally posted by ken:
Yes. Except I think they do fit. I've got a long, long, long written wibble, sorry "meditation" about Holy Saturday and Jesus being dead that wanders off into stuff about the material world being real and also evolution. But so long I doubt anyone will ever read it, including me...
Now you are teasing us! You can't say you've written something, tantalize us, and then not give us a link or at least some of the meat. Can we have either the full movie or the trailer please?
Posted by South Coast Kevin (# 16130) on
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quote:
Originally posted by Craigmaddie:
I'm afraid I don't have much internet time so my responses aren't keeping up with the other posts. I'll try to catch up....
Hi there, thanks for coming back to me on this. Hope your internet time is being restricted by good real life stuff, rather than bad!
quote:
Originally posted by Craigmaddie:
quote:
Originally posted by South Coast Kevin:
Craigmaddie, what do you consider to be the difference between micro- and macro-evolution?
Microevolution is what used to be known as 'race formation', that is, the emergence of a particular variation within a species. An example of this is the development of different breeds of dogs from the wolf ancestor. In terms of population genetics what we see here is a narrowing of the original variety of the wolf genome. That is why we can breed a beagle from a wolf (given time and the right conditions) but we cannot breed a wolf from a beagle. I'm sorry this needs to be repeated: but this represents an overall loss of productive genetic information over time, not an increase.
Okay, I think I'm with you on this point. Genetic information is bred out of the animals over several generations in order to emphasise certain characteristics.
quote:
Originally posted by Craigmaddie:
Macroevolution is a hypothesis that states that given a combination of natural selection and genetic mutation new and more complex taxonomic categories can arise over time. It is thus conjectured that productive genetic information can increase over time.
The former is an observed fact. The latter is conjecture elevated to a quasi-religion.
But what about Ken's comment here and what Croesos said here giving examples of, apparently, macroevolution occurring? It seems to me that the scientific consensus is that both micro- and macro-evolution have been observed actually happening. If you wish to convince anyone that macroevolution is merely 'conjecture elevated to a quasi-religion' then I think you need to deal with the points raised in this thread.
quote:
Originally posted by Craigmaddie:
A question arises: how was the first genetic information created? If we insist that productive genetic information does indeed increase over time we still have to answer how that information was generated in the first place?
Indeed we do have to answer this question, although it is separate from questions about how there came to be such a variety of life on the earth. I'm not sure it's embarrassing to evolutionists, mind you; isn't it simply another field of scientific research in which we have much still to discover?
Posted by South Coast Kevin (# 16130) on
:
quote:
Originally posted by Craigmaddie:
quote:
Originally posted by South Coast Kevin:
And I think it is fair to identify DNA with genetic information. Each organism’s genome is a long strip of DNA with the four base molecules (G, C, A and T) pairing up to make the rungs of the double helix ‘ladder’. The genetic information is in what those base pairs do; what proteins they code for. And mutations can lead to losses, gains or modifications to the proteins produced, can’t they?
You seem to grasp the point that the information is "in what those base pairs do" but then flee the consequence of that. Information is contained in DNA just as the meaning of a book is contained in the paper and print. Without the printed pages (DNA) there can be no information, but that information is not the same thing as the printed pages, otherwise a blind person would be able to read and understand The Brothers Karamazov just by running her fingers over the (non-braille) pages.
Sorry, I don't understand your point. The 'spine' of the DNA molecule is like the pages in a book; the bases (G, C, A and T) are like the writing; the transcription process that 'reads' the bases and makes amino acids accordingly is like the process of reading a book and making sense of it. I hope I've followed your analogy but I don't get what point you're trying to make with it.
Posted by ken (# 2460) on
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quote:
Originally posted by Craigmaddie:
Microevolution is what used to be known as 'race formation', that is, the emergence of a particular variation within a species.
Not really relevant but those aren't quite the same thing. "Microevolution" also gets used for all sorts of changes that do not form "races" or subspecies or any kind of distinct populatuions with in a species.
quote:
An example of this is the development of different breeds of dogs from the wolf ancestor. In terms of population genetics what we see here is a narrowing of the original variety of the wolf genome. That is why we can breed a beagle from a wolf (given time and the right conditions) but we cannot breed a wolf from a beagle.
No, it isn't. That is selective breeding. Not the same thing at all. Its an existence proof that selection can drasrtically change the outward form of a population, its phenotype, but that doesn;t mean its the same thing that goes on in natural selection.
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I'm sorry this needs to be repeated: but this represents an overall loss of productive genetic information over time, not an increase.
I'm sorry this needs to be repeated, but so what? We know that the variation within and between genomes tends to increase in time anyway, so selection might tend to balance that out.
quote:
Macroevolution is a hypothesis that states that given a combination of natural selection and genetic mutation new and more complex taxonomic categories can arise over time. It is thus conjectured that productive genetic information can increase over time.
I'm not sure what you mean by "more complex taxonomic categories" but iw we just assume you mean "new taxa at the species or higher level", then yes. And its a hypothesis that has overwhelming evidence in suport of it and so is all but universally considered to be the case by people who have paid it any serious attention.
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The former is an observed fact. The latter is conjecture elevated to a quasi-religion.
Please go back and read what lots of people wrote on this thread already because this ridiculous canard had already been conclusively answered. There's no point in being repetitive.
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A question arises: how was the first genetic information created?
And the true answer to that is "no-one knows".
But its a red herring. Just because a navigator can't tell you how the earth started turning or what powers the sun's light, doesn't mean that he can't see that the sun rises in the east. Yes, we don't know how life started - though we have got lots of plausible ideas about what it looked like before things like ourselves evolved. But again, so what?
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If we insist that productive genetic information does indeed increase over time we still have to answer how that information was generated in the first place?
That's easy, we've done that already, as described numerous times on this thread. We know many ways that "productive genetic information" can be generated now that we have reporducing organisms. Agreed, we do not know how the system started in any detail, but that is not the main question. We can see how it now operates.
quote:
Putting that event back billions of years ago doesn't answer the question: how can information - an immaterial thing - arise from matter? Michael Ruse reckons that it "something to do with crystals", which demonstrates how acutely embarassing the question is for evolutionists.
Any arrangment of things could be said to carry information. Are you assuming that the universe ought naturally to be a sort of homogenous randomised soup?
And, again, so what? Who cares what Michael Ruse thinks may or may not have happened four billion years ago? Its no reason to deny what is happening now. I'm sure the vast majority of biologists and geologists would be very happy for Young Earthers to acknowledge that the Earth and life on Earth are very old (and so living things have been evolving for the last few billion years). It wouldn't bother them anywhere near so much. At least the Old Earth Creationists have a description of the world we live in that could imaginably be true given the evidence of the world as it is; instead of one that requires a lot of selective blindness, a large dose of fantasy, and occasional outright lying, as YEC does.
Posted by Crœsos (# 238) on
:
quote:
Originally posted by Craigmaddie:
quote:
Originally posted by South Coast Kevin:
Good point, Croesos. Craigmaddie, what do you consider to be the difference between micro- and macro-evolution?
Microevolution is what used to be known as 'race formation', that is, the emergence of a particular variation within a species. An example of this is the development of different breeds of dogs from the wolf ancestor. In terms of population genetics what we see here is a narrowing of the original variety of the wolf genome. That is why we can breed a beagle from a wolf (given time and the right conditions) but we cannot breed a wolf from a beagle. I'm sorry this needs to be repeated: but this represents an overall loss of productive genetic information over time, not an increase.
Macroevolution is a hypothesis that states that given a combination of natural selection and genetic mutation new and more complex taxonomic categories can arise over time. It is thus conjectured that productive genetic information can increase over time.
Short version: "Microevolution" is a combination of genetic drift and selective pressures, while "macroevolution" adds mutation to the mix.
Now, given your hypothesis we can make some predictions about the history life on Earth. If we assume that genetic information can only be lost but never gained, then when we examine the fossil record we should expect to see a long-term trend towards less diversity and less complexity over time as genes are lost and not replaced. The oldest fossils should contain not only the greatest diversity of species, but also the most complex organisms.
What we actually find is the opposite. The earliest fossils are simple organisms, single-celled or colonial life forms. They're even pretty simple when compared with modern equivalents. What we see over time is a general increase in diversity (occasionally punctuated by mass exticntions) and a consistent increase in complexity.
When reality contradicts your hypothesis, it's time for a new hypothesis.
quote:
Originally posted by Craigmaddie:
The former is an observed fact. The latter is conjecture elevated to a quasi-religion.
Which brings us, once again, to the E. coli Long-term Experimental Evolution Project. I don't blame you for not wanting to discuss particular examples since the evidence is not kind to the argument you're making, but there's only so long you can go on ignoring this.
Short version: Twelve nearly identical populations of E. coli strain Bc251 have been grown in growth media consisting mostly of citrate and a little glucose since 1988. One of the defining characteristics of E. coli is that it cannot metabolize citrate under oxic conditions, so these bacterial colonies are living on a starvation diet in the midst of a potential citrate feast. It should also be noted that strain Bc251 was chosen as a test subject because it reproduces without conjugation, so genes are only transmitted via descent. (This also usefully preserves genetic markers in a lineage.) Every 500 generations (defined as 75 days) each of the twelve strains has a sample frozen, preserving the population as it existed at that time.
Now, under Craigmaddie's understanding of genetics we should expect these bacteria to optimize their ability to metabolize glucose (which happened) and to become less efficient at consuming non-glucose food sources (which also happened). But what should not, cannot happen according to the Craigmaddie model is for one of these bacterial strains to develop a completely new ability, like the ability to metabolize citrate in oxic conditions.
Of course, you can see the punchline coming now, right?
One of these twelve lineages (Ara-3) developed the ability to metabolize citrate (Cit+). The mutation occurred sometime between generations 31,000 and 31,500. The trait could even be re-evolved from samples of Ara-3 going back to generation 20,000, but not for any sample taken before that and not from any of the other lineages, indicating that the Cit+ mutation had built on a prior, evolutionarily neutral mutation sometime around generation 20,000.
Now under Craigmaddie genetics, this is impossible. Under his understanding if this trait exists (and it pretty clearly does) then it would have to have been present in all twelve nearly identical lineages, and yet it apparently is not. Even if we assume that Ara-3 somehow managed to conceal a genetic difference from the other lineages, it should still be able to re-evolve the trait from generations prior to 20,000, since the gene would have to be there from the beginning.
And yet it's not.
Once again, when reality contradicts your hypothesis it's time for a new hypothesis.
quote:
Originally posted by Craigmaddie:
A question arises: how was the first genetic information created? If we insist that productive genetic information does indeed increase over time we still have to answer how that information was generated in the first place? Putting that event back billions of years ago doesn't answer the question: how can information - an immaterial thing - arise from matter? Michael Ruse reckons that it "something to do with crystals", which demonstrates how acutely embarassing the question is for evolutionists.
Actually it's a question for the abiogenesists, not the evolutionists. Of course, scientists rarely consider unanswered questions "embarassing", but rather a source of fun and continued employment. At any rate, arguing that evolution by descent with modification doesn't answer questions of abiogenesis is akin to complaining that Newtonian gravitation doesn't say anything about electrodynamics.
It should also be noted that matter generates information all the time. The ellipse of the Earth's orbit (and all the geometric information therein), for example, is "generated" by the mass of the Sun. There may very well be a definition of "information" that includes amino acid sequences and excludes geometric ellipses, but nothing coming to mind.
Posted by Craigmaddie (# 8367) on
:
quote:
Originally posted by South Coast Kevin:
Sorry, I don't understand your point. The spine' of the DNA molecule is like the pages in a book; the bases (G, C, A and T) are like the writing; the transcription process that 'reads' the bases and makes amino acids accordingly is like the process of reading a book and making sense of it. I hope I've followed your analogy but I don't get what point you're trying to make with it.
The point I am trying to make is that duplication of a section of DNA does not by necessity create new productive genetic information any more than repeating a word, sentence, or a page in an instruction manual increases the amount of useful
information in that manual:
quote:
"[T]he information contained in the genetic code, like all information or messages, is not made of matter ... The meaning is not a property of the arrangement of the symbols or alphabet of the code. The message or meaning in the genetic code is non-material and cannot be reduced to a physical or chemical property." (Overman, Dean L. "A Case Against Accident and Self-Organization" Rowman & Littlefield Publishers, 1997).
Now, modern evolutionists have proposed gene duplication - polyploidy, for example - as proof of an increase of useful genetic information over time leading to the emergence of new taxonomic varieties. However, the evidence shows that, with the exception of certain plants such as wheat and potatoes, polyploidy when it occurs in animals is usually harmful. The following quotes are from evolutionists:
quote:
"Spontaneous duplication of the mammalian genome occurs in approximately 1% of fertilizations. Although one or more whole genome duplications are believed to have influenced vertebrate evolution, polyploidy of contemporary mammals is generally incompatible with normal development and function of all but a few tissues. Most often, divergence of ploidy from the diploid (2n) norm results in a disease state."(Eakin, G.S. and Behringer, R.R., Tetraploid development in the mouse, Developmental Dynamics 228:751–766, 2003.)
quote:
"[Polyploidy] is likely to cause a severe imbalance in gene product, and [its] chance of being incorporated into the population is small". (Li, W.-H., Molecular Evolution, Sinauer Associates, Sunderland, MA, p. 270., 1997)
The reason that this duplication is harmful is because, even though there is an increase in DNA sections, there is not an increase in useful genetic information - on the contrary. There is disruption in the instructions for the development of the organism.
Further, if the gene duplication theory of macro-evolution were correct then we would expect a positive correlation between the complexity of the organism and the number and size of genes and chromosomes. That is, we would expect that as the number of genes and chromosomes increased we would see a greater complexity of form. Bacteria and single-celled organisms should have the least amount of DNA and humans beings the most. However, this is simply not the case. The bacterium Epulopiscium fishelsoni, for example, carries 25 times the amount of DNA as the human cell.
Posted by Crœsos (# 238) on
:
quote:
Originally posted by Craigmaddie:
The point I am trying to make is that duplication of a section of DNA does not by necessity create new productive genetic information any more than repeating a word, sentence, or a page in an instruction manual increases the amount of useful
information in that manual
And the point you're trying desperately to ignore is that if you have two copies of something, you can make whatever changes you like to one of them without any loss of information. It's not the duplication that results in new traits, it's the fact that you can 'mark up' (mutate) a copy without losing function.
quote:
Originally posted by Craigmaddie:
Now, modern evolutionists have proposed gene duplication - polyploidy, for example - as proof of an increase of useful genetic information over time leading to the emergence of new taxonomic varieties. However, the evidence shows that, with the exception of certain plants such as wheat and potatoes, polyploidy when it occurs in animals is usually harmful.
You seem to have trouble with the idea that gene duplication does not necessarily involve chromosome duplication. The former is far more common than the latter and usually not harmful.
quote:
Originally posted by Craigmaddie:
Further, if the gene duplication theory of macro-evolution were correct then we would expect a positive correlation between the complexity of the organism and the number and size of genes and chromosomes. That is, we would expect that as the number of genes and chromosomes increased we would see a greater complexity of form. Bacteria and single-celled organisms should have the least amount of DNA and humans beings the most. However, this is simply not the case. The bacterium Epulopiscium fishelsoni, for example, carries 25 times the amount of DNA as the human cell.
There are two obvious misunderstandings in the above paragraph.
1) DNA quantity is not the same as gene count. As already mentioned there are such things as duplicate genes, as well as non-coding sections of DNA.
2) Despite human self-centeredness, there's no reason to conclude that we are the most complex species on the planet. If anything, our long generational span puts us at a disadvantage as far as evolutionary adaptations go. A human generation is twenty to thirty years, while a bacterial generation can be twenty to thirty minutes.
Posted by Craigmaddie (# 8367) on
:
quote:
Originally posted by ken:
. And its a hypothesis that has overwhelming evidence in suport of it and so is all but universally considered to be the case by people who have paid it any serious attention.
Since the First World War it became increasingly unpolitic for scientists, if they wanted a career in their chosen field, to profess disagreement with the theory of macro-evolution. Nevermind that the supposed mechanism for this evolution keeps changing whenever the evidence to contrary becomes too overwhelming. The dogma of evolution must remain sacrosanct!
Posted by Crœsos (# 238) on
:
quote:
Originally posted by Craigmaddie:
quote:
Originally posted by ken:
. And its a hypothesis that has overwhelming evidence in suport of it and so is all but universally considered to be the case by people who have paid it any serious attention.
Since the First World War it became increasingly unpolitic for scientists, if they wanted a career in their chosen field, to profess disagreement with the theory of macro-evolution.
Yes, and for largely the same reason it's "unpolitic" for scientists to profess disagreement with the theory of a heliocentric solar system.
Posted by Dafyd (# 5549) on
:
quote:
Originally posted by Craigmaddie:
Nevermind that the supposed mechanism for this evolution keeps changing whenever the evidence to contrary becomes too overwhelming.
I don't know what you think you're referring to here, but based on my knowledge of the history of biology in the twentieth century I would suppose that it is a mixture of normal scientific research refining what we know on the one hand and anti-evolutionist distortions and misunderstandings on the other.
Posted by ken (# 2460) on
:
more /tmp/sehysrhtujsrh.log
quote:
Originally posted by Craigmaddie:
The point I am trying to make is that duplication of a section of DNA does not by necessity create new productive genetic information...
Of course it doesn't "by neccessity". I don't understand why you think that is relevant. It only has to every now and again. "Neccessity" is nothing to do with it. Evolution is contingent, historical, the product of many separate events. There is no need for predictable, neccessary, processes.
quote:
... polyploidy when it occurs in animals is usually harmful.
Of course. Perhaps as many as 5% of plant species are polyploid, and many more -in fact all that have ever been studied - show evidence of ancestral polyploidy that is now hidden because different chromosomes have evolved differently. Its much rarer in animals. That's pretty basic genetics. But it doesn't help your argument.
Plants and animals are very different from each other. Every species of plant is different from every other. Every species of animal is different from every other. There are millions of types of organism that aren't either plants or animals. All different from each other. Each has its own unique history. Just because something occured in the past in the ancestors of one species doesn't mean it has to occur in any other. Evolution proceeds differently in different species - if it didn't we'd all be the same!
Also what is possible for any organism is contrained by its development and basic structure. Bacteria are quite different from eukaryotes and there is no reason to believe that what happens to bacteria also happens to eukaryotes.
Eukaryotes come in a whole range of different basic structures, with different kinds of cells, and different kinds of life cycle. There are somewhere between about thirty and forty types of them, mostly tiny single-celled things, of which up about half a dozen sometimes grow into large complex organisms (animals, green plants, fungi, red algae, a group sometimes called stramenopiles or chrysophytes, and a large and varied group called alveolates which although (almost always) single-celled often have body plans as complex as multicellular organisms - some of them even have eyes!) Each of those large groups has a unique historical background and its own unique cell structures and genetic mechnisms. Within each group there is a variety of basic body plans - amongst animals and plants a huge variety with thousands of quite different structures, each with its own unique history. The legacy of that history constrains what they can do, how they can develop, how they evolve.
Its like that old joke where someone asks Irishman how he would get to Kerry and he says "I wouldn't start from here". You have to start from somewhere. Animals and plants are in very different places now, because we each have our own unique history, so animals can do some things plants can't, and plants can do some things animals can't. One of the things many plants can do and some animals can't is polyploidy.
For example mammals in particular have genetic mechanisms constraining the early development of embryos that make polyploidy very likely to be harmful for us. They also make asexual reproduction very difficult because some genes from the mother and from the father are activated in different ways. Lizards and amphibians and many kinds of fish have different ways of doing things and so can evolve asexuality. And there are LOADS of polyploid fish and amphibians. And yes, animal genomes in general - including mammals - seem to show evidence of ancestral polyploidy. (this Wikipedia page discusses it) Its something our ancestors could and did do, but we have evolved away from.
As usual in biology there are exceptions to this. Even in humans, ordinary cells are typically tetraploid during growth phase. The chromosomes can divide long before the cell does. In some adult tissues it can be years between chromosome replication and cell division if it ever happens at all. And some tissues are typically polyploid, such as liver cells, and others have multiple nuclei in one cell, such as in muscle.
Anyway, this bit of genetic history is wonderful, fascinating, complex, and beautiful. But simply not relevant to the argument you are making. Because different species evolve differently.
quote:
The following quotes are from evolutionists:
I don't think "evolutionist" is a helpful word in this context. Not only does it sound vaguely as if it is meant as an insult, it conceals the basic fact that effectively everyone who studies these things agrees that evolution occurs. There are no real "non-evolutionists" among biologists - well, hardly any. Probably not one in a thousand. Certainly not one in a hundred.
quote:
Further, if the gene duplication theory of macro-evolution were correct then we would expect a positive correlation between the complexity of the organism and the number and size of genes and chromosomes.
Well, it looks correct then, because we do see exactly that. Though I would be very wary of making much of it either way without a rigorous definition of what we mean by "complexity".
quote:
Bacteria and single-celled organisms should have the least amount of DNA and humans beings the most.
Sort of. And in fact that is exactly what we DO see.
Human beings are not the most complex organisms in a physiological sense - we are pretty much the same as most other mammals, not that different from birds or crocodiles, and many plants are far more complicated than we are at a metabolic level. Out of the couple of thousand types of biologically important molecules in our bodies we can only manufacture up to half ourselves - we have to get the rest in our food. Plants can make all of them (apart from ammonia - which is actually really really important).
Also many single-celled organisms are in fact very large and complex - such as some of those alveolates I mentioned earlier. They are in many ways much more like animals and plants than they are like simpler single-celled eukaryotes. And all eukaryotes share things that no prokaryotes like bacteria have.
quote:
However, this is simply not the case.
It simply is the case. In general, on the whole, statistically, yes it is. Though as always in biology there are exceptions. Because each organism and each species has its own unique history and is different from all the rest. Bacteria are not one generalised kind of simple blob. There are thousands of different types, probably millions, (some people estimate trillions) each with its own particular envornment and lifestyle. On the whole they have smaller genomes than fungi or protists, and fungi and protists have smaller genomes than plants and animals. On the whole, mostly, in general. But as usual in biology there are exceptions.
Such as:
quote:
The bacterium Epulopiscium fishelsoni, for example, carries 25 times the amount of DNA as the human cell.
So it does. But that is because it has an unusually high copy number of genes. That is not 25 times the number of different genes that humans have, it has hundreds of thousands of copies of a much smaller number of genes - no-one is sure exactly how much smaller because it has never been sequenced, but it seems to be about 3.8Mb - very typical of large complex bacteria, and a tiny fraction of what we have.
The reason for this is probably that the cells are huge - maybe a quarter of a millimetre long which might not sound large to us (or even to an amoeba) but is gigantic for bacteria. Epulopiscium fishelsoni, like many other large bacteria, has multiple copies of its whole genome. Presumably this is because bacteria don't have the mechanisms that eukaryotes do for moving things around in a cell. A small amoeba - might be the same size as one of these bacteria, but it has loads of internal structures inside itself to partition different chemicals into different places, and to move new proteins where they are required. Its stuffed full of membrances and vesicles and fibres of various kinds - just as our own cells are. Bacteria are not like this. Newly manufactured gene products more or less diffuse to where they are needed. In a small bacterium that is no problem - but in one a third of a millimetre long its. (See this paper in Nature about prokaryote cell size and genome size if yu can - I'm not 100% sure if that link works from everywhere)
It also might be a side-effect of growing large. Bacterial cells frequently duplicate their genomes, and then divide in two, with one set of genes in each daughter cell. Some - many - fast-growing bacteria can do this continuously, so that a chromosome is dividing in two in once place and each new strand is being suplicted again further downstream. Obviously the cell can't divide while this is going on so there are briefly two, four, eight or more copies of the genome in the mother cell. If you think about it, what is needed for a bacterial cell to grow very large is for this process to go on for a while without any cell division.
Not only bacteria do that. Fungi typically have huge cells - or rather no internal cell walls at all - orgnised in to strands which can be metres in length - these have many nuclei because it takes so lonmg to get stuff from one end to the other (sometimes after sex one fungal "cell" can contain multiple copies of nuclei from different individuals - I think its even possible fro one end of a strand to be having sex with one individual while the another part of it is doing it with a third one - but then fungal sex is famously complex, much more so than ours) You could consider that to be one huge cell or many small ones that haven't formed membranes between them yet - just as with the bacteria. Loads of animal cells are multinucleate, with more than one copy of the genome. Including muscle. Are your muscle cells 25 times more complex than your brain cells? Yet they have many more copies of each gene.
Posted by Craigmaddie (# 8367) on
:
quote:
Originally posted by Crœsos:
quote:
Originally posted by Craigmaddie:
quote:
Originally posted by ken:
. And its a hypothesis that has overwhelming evidence in suport of it and so is all but universally considered to be the case by people who have paid it any serious attention.
Since the First World War it became increasingly unpolitic for scientists, if they wanted a career in their chosen field, to profess disagreement with the theory of macro-evolution.
Yes, and for largely the same reason it's "unpolitic" for scientists to profess disagreement with the theory of a heliocentric solar system.
You're rather fond of the overblown analogy, aren't you?
From Dean Kenyon, Emeritus Professor of Biology
San Francisco State University:
quote:
The all-embracing grip of macro-evolution on modern scientific thought, and especially on the thinking of academic biologists, has had an unfortunate dampening effect on open and frank discussion of problems in evolutionary theory, especially in the primary literature. As my own experience and that of many others demonstrates, there are powerful censures in academic life that sharply limit expression of doubts and dissent from evolution. These include reassignment of courses in spite of technical competence and experience, denial of research funding and laboratory space, denial of sabbatical leaves, discouraging graduate students from working with
the dissenter, ostracism, and possible denial of tenure or even loss of employment.
In such a restrictive climate it is not surprising that many in the academy who have private doubts about evolutionary theory choose not to make those doubts public.
With that kind of totalitarian thought police on the prowl it's hardly surprising that it's unpolitic.
Posted by OliviaG (# 9881) on
:
quote:
Originally posted by Craigmaddie:
Since the First World War it became increasingly unpolitic for scientists, if they wanted a career in their chosen field, to profess disagreement with the theory of macro-evolution.
Um, no. Any researcher who found conclusive evidence disproving (some aspect of) evolutionary theory would be forever famous. Einstein and Bohr, for example, are famous, in a sense, for proving Newton was "wrong".
quote:
Nevermind that the supposed mechanism for this evolution keeps changing whenever the evidence to contrary becomes too overwhelming. The dogma of evolution must remain sacrosanct!
That's a feature, not a bug. The above suggests that change in scientific theories means somehow it was "wrong" or that the scientists were deluded or disingenuous. At one time, theories like the ether or phlogiston seemed reasonable. Now they don't, based on experimental evidence, and instead we have the theory of relativity and the theory of the covalent bond. That's how science works. It evolves, and sometimes there are gaps between the demise of an old theory and the development of a new one. During that gap, there can be a multiplicity of hypotheses being tested. As experimental evidence adds up, some are discarded and others become the new theories. Again, that's how science works.
One of the things I find frustrating about discussing evolution is that often the questions or "challenges" to evolution demonstrate that the questioner simply doesn't understand some really basic biological and geological facts and principles, as well as how science is done. It's like trying to discuss the formation of lunar craters with someone who wants to argue the moon is made of cheddar, NOT gorgonzola. I will reiterate the recommendation to read any of Dawkins' various books on evolutionary biology. Dawkins himself says (on the jacket) that if you only read one of his books, read The Extended Phenotype. OliviaG
Posted by Justinian (# 5357) on
:
CraigMaddie,
I notice with interest but a complete lack of surprise that you are quite pointedly ignoring Croseus' example of when something you claimed was impossible actually happened.
I also notice with interest that your quote is from Dean Kenyon, the man wrote the original version of Of Pandas and People - the book that exposed the transitional form between Creation Scientists and Intelligent Design proponent; Cdesign Proponentsist. The man flies under false colours. And a statement from someone who personally materially profits from being a creationist that the establishment is not bending over backwards to accommodate views that have negative predictive power is not a serious critique so much as someone advertising a manufactured controversy so he can sell more of his own books.
And Croseus is exactly right. Creationism is about as useful as geocentricism. What predictions have been made (Irreducible Complexity - and you have made one in the thread yourself) have, like yours, been demonstrated to be false. Where they don't make predictions that are different from the mainstream understanding they are irrelevant.
The second a creationist can make a prediction that is different to predictions from the existing biological paradigm, scientists will praise them. Of such things are Nobel Prizes made. As OliviaG says, Einstein proved Newton wrong - and Newton's mechanics were as strong as anything. Until then they are about as scientifically relevant as the time cube guy.
Posted by Crœsos (# 238) on
:
quote:
Originally posted by Craigmaddie:
quote:
Originally posted by Crœsos:
quote:
Originally posted by Craigmaddie:
Since the First World War it became increasingly unpolitic for scientists, if they wanted a career in their chosen field, to profess disagreement with the theory of macro-evolution.
Yes, and for largely the same reason it's "unpolitic" for scientists to profess disagreement with the theory of a heliocentric solar system.
You're rather fond of the overblown analogy, aren't you?
From Dean Kenyon, Emeritus Professor of Biology
San Francisco State University:
quote:
[various complaints complaints about how advocating evidence-free nonsense will hurt your career]
With that kind of totalitarian thought police on the prowl it's hardly surprising that it's unpolitic.
So comparing one unsupported bit of nonsense with another is an "overblown analogy", but comparing not getting tenure to Orwell's 1984 is perfectly legitimate? Do you even know what totalitarianism is?
I'll note you're still avoiding addressing the actual science being discussed.
Posted by OliviaG (# 9881) on
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ken:
OliviaG
Posted by Craigmaddie (# 8367) on
:
quote:
Originally posted by Crœsos:
You seem to have trouble with the idea that gene duplication does not necessarily involve chromosome duplication. The former is far more common than the latter and usually not harmful.
Actually, gene duplication is very often responsible for genetic diseases:
Gene Duplication and Bone Cancer
Gene Duplication and Alzheimers Disease
Gene Duplication and Parkinson's Disease
But to your mind this same overwhelmingly deleterious process has been responsible for the emergence of ever higher genera and taxa?
Posted by Craigmaddie (# 8367) on
:
quote:
Originally posted by Justinian:
CraigMaddie,
I notice with interest but a complete lack of surprise that you are quite pointedly ignoring Croseus' example of when something you claimed was impossible actually happened.
I have to say that I am surprised at the imputation of bad motives or dishonesty on my part from a few people here. I genuinely believe that macro-evolution doesn't stand up to modern science but am more than willing to be corrected just as I was on the point of order arising in a way that is conformable to the Second Law of Thermodynamics.
Actually, there have been so many posts on this thread that I have probably overlooked this example. So, no, I'm not trying to avoid it. I'll have a look at his posts and find what you mean.
Posted by Craigmaddie (# 8367) on
:
OK, found the post. Let me check the links.
Posted by Dafyd (# 5549) on
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quote:
Originally posted by OliviaG:
Dawkins himself says (on the jacket) that if you only read one of his books, read The Extended Phenotype.
That's because The Extended Phenotype is the one where he is explicitly arguing his particular theory about the unit of selection. It's more directed towards biological practitioners than his other books are. As I understand it, there isn't yet a consensus on whether he's right or wrong. If there is a consensus developing it's that the community is sick of the academic infighting over the question.
Dawkins doesn't leave his pet theories out of The Selfish Gene and The Blind Watchmaker (especially The Selfish Gene) but those books are still more directed towards explaining aspects of evolution on which there is more general agreement.
Posted by Dafyd (# 5549) on
:
quote:
Originally posted by Craigmaddie:
Actually, gene duplication is very often responsible for genetic diseases:
But to your mind this same overwhelmingly deleterious process has been responsible for the emergence of ever higher genera and taxa?
It doesn't matter whether most instances are deleterious. It only has to be beneficial once or twice for the descendants to start having more descendants.
Posted by Justinian (# 5357) on
:
quote:
Originally posted by Craigmaddie:
I have to say that I am surprised at the imputation of bad motives or dishonesty on my part from a few people here. I genuinely believe that macro-evolution doesn't stand up to modern science but am more than willing to be corrected just as I was on the point of order arising in a way that is conformable to the Second Law of Thermodynamics.
If we want to talk about accusations of dishonesty, you are accusing almost every single practicing biologist in the world of dishonesty. And of a complete lack of self interest. Overturning established theories is how you become legendary. And would be worth a massive fortune from all the creationists as well as a nobel prize and a clear conscience. For your ideas to be valid, you have to accuse almost every single practicing biologist* (and a lot of non-practicing ones) of corruption and dishonesty that goes directly against their naked self interest. And before I posted you launched an accusation of "totalitarian thought police" - your own words. A tone argument that people are being mean to you by accusing you of dishonesty after you made implicit statements about honesty of almost every single practicing biologist in the world in the area they devote their life to and love, and explicit accusations of totalitarian thought police brings parables of motes and beams to mind.
quote:
Actually, there have been so many posts on this thread that I have probably overlooked this example. So, no, I'm not trying to avoid it. I'll have a look at his posts and find what you mean.
Glad to see you have. And yes, Gene Duplication is very often harmful. (Actually it's most often neutral). But you know what? This isn't a problem for the species diversifying. The harmful mutations die off. Even if only one in a thousand of the duplications has a positive impact, that simply means that there are successes. The failures fail and don't get passed on. The successes succeed and do. There's no problem here.
Still, if you want your mind blown, start looking into evolutionary methods for designing hardware. A good pop-sci example of using evolutionary methods to create a circuit and bring new functions into being is here (just 100 logic gates and no clock to reliably identify two separate tones and respond to stop and go commands with the method found through an evolutionary process - macroevolution in action) and here's the actual paper from 1996.
* And I do mean almost every single practicing biologist. If you're going to produce a list of evolution-doubting scientists including your author of Of Pandas and People, compare that with Project Steve
Posted by no_prophet (# 15560) on
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It may be worth stating explicitly that one gene may code for a protein in use in multiple ways and in multiple places for different things:
One gene ≠ one trait
This appears to have been assumed in some anti-science posts above.
Posted by Alan Cresswell (# 31) on
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In the vast majority of cases several genes=one trait. With the set of genes for each trait often overlapping with the sets of genes for other traits.
Posted by ken (# 2460) on
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quote:
Originally posted by Dafyd:
quote:
Originally posted by OliviaG:
Dawkins himself says (on the jacket) that if you only read one of his books, read The Extended Phenotype.
That's because The Extended Phenotype is the one where he is explicitly arguing his particular theory about the unit of selection. It's more directed towards biological practitioners than his other books are. As I understand it, there isn't yet a consensus on whether he's right or wrong. If there is a consensus developing it's that the community is sick of the academic infighting over the question.
Dawkins doesn't leave his pet theories out of The Selfish Gene and The Blind Watchmaker (especially The Selfish Gene) but those books are still more directed towards explaining aspects of evolution on which there is more general agreement.
Yes. Complete agreement.
The Extended Phenotype is an attempt at contributing to theoretical biology as much as a popular work. Of his other books, The Selfish Gene is rather obsessed with internal arguments among biologists from 1970s and is now pretty dated (also I think a lot of it is wrong but that's just me). River out of Eden is probably the easiest read, Climbing Mount Improbable is the one that is most on-topic here. Unweaving the Rainbow is possibly the best-written andThe Ancestor's Tale is one of the best, perhaps the best, popular account of "big picture" systematics that I have ever read.
quote:
Originally posted by Craigmaddie:
But to your mind this same overwhelmingly deleterious process has been responsible for the emergence of ever higher genera and taxa?
Yes. I am still unclear why you think it can't be.
There is obviously some disconnection here, a lack of clarity, some hidden variable that I'm not quite getting, because as far as I can see all the points you raised, including this one, have been very clearly answered. The objections don't seem to be about biology but some bits of philosophy imported into biology from somewhere else - these substances of species, whatever they are, are nothing to do with biology.
This isn't rocket science. Its certainly not quantum mechanics. The basics of evolutionary biology, genetics, taxonomy, systematics, and so on are easy enough to understand. It doesn't need any complicated mathematics. Pretty much anybody can understand it. Much of it is about stuff we talk about and see around us all the time - kinship, descent, growth, sex, inheritance.
That's one reason the common YEC way of quoting the this that or the other writer as some kind of counter authority to the mainstream views is so odd. Some of it reads as if they've been searching for odd sentences here or there from interviews or newspaper articles hoping to find one that seems to contradict the general views of evolutionary biologists and then they brandish it around. So on the one hand they ignore the views of the vast majority of biologists, and on the other they cherry pick odd handwaving comments from anywhere and ascribe them all sorts of authority.
I don't think this really needs arguments from authority. Some other scientific topics might. Most scientists can't cope with the maths behind quantum physics or some of the weirder bits of cosmology, never mind most other people. But that's not the case with basic biology. Its really not very hard.
Posted by Louise (# 30) on
:
It's really not about science at all. If you hang around on Dead Horses as long as I have, you start to notice that Genesis (including quotes from it in the NT) is brandished as a compilation of clobber texts for a lot of things - especially trying to put women and gay people in their traditional place: below heterosexual men.
When posters fail to make their case that there's anything bad about married gay people or women priests they not uncommonly reach for Genesis as if it's the last word on human origins/biology, or differences between men and women, and they tend to do so in a completely po-faced way, as if it is all literally true and 'that settles that, then'.
But of course it doesn't, because a lot of those portentous statements have gone the way of phlogiston and the four humours. So the Genesis-citers are left with either flourishing their trump cards and pretending not to notice that they are valueless, or full-on creationism. The trouble with appealing to myth or metaphor driven interpretations for them is that they do often want to claim or pretend that these texts say something fundamental about men and women/gay people with a basis in fact.
So it's not a surprise to see Creationist-style thinking making inroads with some Catholic conservatives.
L.
Posted by Eliab (# 9153) on
:
quote:
Originally posted by Craigmaddie:
Clearly, the Church was not stating that the very blades of grass that we see outside of our window were created ex nihilo at the beginning of creation since we see that they have grown from seeds. What is meant is that the type of substance of each species was created ex nihilo. Otherwise the phrase is meaningless, since, as you noticed, the alternative interpretation is absurd.
But the teaching you quoted originally (“If anyone does not confess that the world and all things which are contained in it, both spiritual and corporal, as regards their whole substance, have been created by God from nothing, let him be anathema.”) didn’t talk about ‘species’ but about ‘things’. And it is obviously, trivially, true that not all ‘things’ were created directly by God, that not even the original type of each thing was created directly by God. It is obviously the case that the sense in which God created the chicken korma was by a developmental process including natural resources and human ingenuity, and that fact doesn’t disturb Catholic theology in the slightest. The only way that the analogous gradual development of a biological type could disturb your theology is if you want it to.
To put it another way, if you were to see macroevolution actually occurring, you wouldn’t have to stop being a Catholic.
quote:
Originally posted by Dafyd:
Strictly speaking, God is outside time and therefore there is no such thing as a moment of creation. God creates the whole shebang from the Big Bang to the Big Crunch all at one go sub specie eternitate.
Sure, but you know what I mean. Craigmaddie’s view, which is what I’m trying to engage with, seems to be that God has to create the original of every biological type in some direct special way for his church’s teachings to be true.
I don’t think that can be right, because the teaching he quotes isn’t specific to biological types, and plainly cannot mean (because no reasonable person could mean to suggest) that God has to create the original of any other complex object in a direct and special way if it is to exist. If the teaching is generally consistent with, indirect creation in the ordinary course of ‘the whole shebang’, it is consistent with indirect creation for species as well as for everything else.
quote:
Originally posted by Dafyd:
quote:
Originally posted by Eliab:
[tangent]I’m actually of the (probably minority) view that there isn’t a whole lot of conflict between Dawkins’ and Gould’s theories, and such differences as there are have been exaggerated and misunderstood (to some extent, by the gentlemen themselves).
As I understand it, the Dawkins' faction response to Gould and Lewontin is that they're talking utter nonsense and, besides, the stuff they're saying is trivially true and everyone's known it all along so what are they making a fuss about?
And I think that Dawkins misunderstands here. It’s been a while since I read him on the subject, but my recollection is that his critique is sound if one assumes that what Gould primarily wants to explain is adaptive complexity. And I don’t think that is what Gould primarily wants to explain. It’s one facet of evolution, for him. For Dawkins, it’s a consuming passion.
Posted by Craigmaddie (# 8367) on
:
quote:
Originally posted by Louise:
It's really not about science at all. If you hang around on Dead Horses as long as I have, you start to notice that Genesis (including quotes from it in the NT) is brandished as a compilation of clobber texts for a lot of things - especially trying to put women and gay people in their traditional place: below heterosexual men.
Glad to see that you're now insinuating that I look down on women and gay people as some kind of subspecies.
Posted by Craigmaddie (# 8367) on
:
quote:
Originally posted by Justinian:
If we want to talk about accusations of dishonesty, you are accusing almost every single practicing biologist in the world of dishonesty. And of a complete lack of self interest. Overturning established theories is how you become legendary. And would be worth a massive fortune from all the creationists as well as a nobel prize and a clear conscience. For your ideas to be valid, you have to accuse almost every single practicing biologist* (and a lot of non-practicing ones) of corruption and dishonesty that goes directly against their naked self interest. And before I posted you launched an accusation of "totalitarian thought police" - your own words. A tone argument that people are being mean to you by accusing you of dishonesty after you made implicit statements about honesty of almost every single practicing biologist in the world in the area they devote their life to and love, and explicit accusations of totalitarian thought police brings parables of motes and beams to mind.
What a ridiculous ad hominem accusation. Where am I accusing "every single practicing biologist in the world of dishonesty"?
I think you need to take a deep breath and try to read what I am saying. I am not placing any doubt on the empirical observations of any biologist. What I am placing doubt on is the validity of their extrapolation from their the empirical observations to macroevolution. This is where empirical science passes over into the philosophy of science. To maintain that a biologist has come to a wrong conclusion philsophically is not to accuse him or her of dishonesty. As much as you would like to accuse me of that.
Are the arguments for macroevolution so weak that you have to fall back on vituperation?
Posted by ken (# 2460) on
:
quote:
Originally posted by Craigmaddie:
I am not placing any doubt on the empirical observations of any biologist.
But you quite clearly are. And when other posters here, including myself, refuted what you said you simply igniored the replies and repeated your original points as if no-one had said anything.
quote:
What I am placing doubt on is the validity of their extrapolation from their the empirical observations to macroevolution.
Observation and theory always cycle in to each other.You can't do one without the other. You don' know what questions to ask without a model to work with, there are no pure unbiased
And evolution (I think the artificial category of "macroevolution" is very unhelpful here) is as well-grounded and as well-tested as pretty much any other major chunk of theory in biology. There is nothing very special about it as a kind of scientific theory - the sort of evidence that supports it is the same sort as is used to suport all kinds of other bodies of theory - nor is their anything very difficult about it - most of the big questions can be easily explained to someone who hasn't studied biology beyond school (you don't find that in a lot of other science).
I imagine you go to the doctor now and again and sometimes get prescribed medicines? That's based on biology. And a very large chunk of them have surprisingly little evidence behind them. Maybe as many of half of the drug interventins we commony use have no real statistical evidence behind them - and quite a few of those that do have no widely agreed mechanism - there are many medical interventions that we know work but aren't sure why (especially in the mental health field).
There is a much bigger gap between "observation" and "theory" in practically all of the biology behind many common drugs than there is in evolutionary biology. Evolution has better biological support than antidepressants.
quote:
To maintain that a biologist has come to a wrong conclusion philsophically...
I suspect that might be your error. You are confusing scientific sttements with philosophical ones. You seem to have identified some philosophical implications of evolution which contradict what you see as some absolute claims of the Roman Catholic Church, and so you reject the science that leads people to think that evolution happens. But as you haven't yet identified what these are on this thread its very hard to know what you think the problem is.
Is there any chance you could explain what you actually meant by phrases like "principle of animation of the substance" and in particular "the type of substance of each species".
Because from where I am sitting these have asbolutely nothing to do with the biological observations you are denying, and I think it muddies the waters no end to import those concepts - whatever they in fact are - into a discussion of biology.
And phrases like "the type of substance of each species" look like the old neo-Platonist essentialist thinking that we had to escape from before biology could be understood. It wasn't just irrelevant to biology it was antagonistic to. We couldn't really do biology until we got away from essentialist thinking and on to population thinking when studying the natural world.
Posted by Justinian (# 5357) on
:
quote:
Originally posted by Craigmaddie:
What a ridiculous ad hominem accusation. Where am I accusing "every single practicing biologist in the world of dishonesty"?
To start at the very beginning, are you aware of what a scientific theory is?
quote:
From Wikipedia:
A scientific theory comprises a collection of concepts, including abstractions of observable phenomena expressed as quantifiable properties, together with rules (called scientific laws) that express relationships between observations of such concepts. A scientific theory is constructed to conform to available empirical data about such observations, and is put forth as a principle or body of principles for explaining a class of phenomena.
So far as I can understand, based on a mix of incredulity and your understanding of long dead philosophers and theologians, you are claiming that macroevolution is not part of the best explanation that we have of available facts and there is no predictive power to a theory that includes it. In short every time a biologist who knows what he is talking about refers to the Theory of Evolution then he is lying according to you.
quote:
I think you need to take a deep breath and try to read what I am saying.
Possibly you need to take a deep breath, find out what a scientific theory is (and so what you are actually claiming rather than what you think you are), read some of the evidence on macroevolution for a lot of evidence (there's plenty more and that document is seven years out of date), and then come back to me on any possible motive for this conspiracy almost all biologists would have to be in to have slipped in an invalid Scientific Theory.
quote:
I am not placing any doubt on the empirical observations of any biologist. What I am placing doubt on is the validity of their extrapolation from their the empirical observations to macroevolution.
You mean empirical observations of macroevolution (really just evolution - there is no inherent difference) actually having occured? (See Croseus' post above). You can not place doubt on the validity of empirical observations of macroevolution happening to the conclusion that it does happen - you can merely call them liars or mistaken (both happen).
quote:
This is where empirical science passes over into the philosophy of science. To maintain that a biologist has come to a wrong conclusion philsophically is not to accuse him or her of dishonesty. As much as you would like to accuse me of that.
All the above would be high sounding language with a little credibility macroevolution had not been demonstrated. If it has been demonstrated empirically then you're in a different ball park. If your philosophy can not handle current scientific theories then it's time to rethink your philosophy because it is almost certainly wrong.
quote:
Are the arguments for macroevolution so weak that you have to fall back on vituperation?
No. Not until you cover your eyes, ignore that which is written by Ken, Croseus, and myself (and others) both giving examples of macroevolution in action, accuse biologists of having "totalitarian thought police", and otherwise step outside the bounds of polite disagreement.
Posted by Craigmaddie (# 8367) on
:
quote:
Originally posted by ken:
But you quite clearly are. And when other posters here, including myself, refuted what you said you simply igniored the replies and repeated your original points as if no-one had said anything.
As I said, I am still working my way through the thread since I have limited internet access. Don't worry, I intend to address polyploidy, gene duplication, and Richard Lenski's findings (plus your own points).
By the way, the playground comments don't really add anything to the thread. I've definitely hit a raw nerve it appears.
[ 05. September 2011, 13:45: Message edited by: Craigmaddie ]
Posted by JoannaP (# 4493) on
:
quote:
Originally posted by Craigmaddie:
By the way, the playground comments don't really add anything to the thread. I've definitely hit a raw nerve it appears.
Yes, some people don't like having their contributions to a debate ignored.
Posted by Justinian (# 5357) on
:
quote:
Originally posted by Craigmaddie:
By the way, the playground comments don't really add anything to the thread. I've definitely hit a raw nerve it appears.
quote:
Originally posted by Craigmaddie:
With that kind of totalitarian thought police on the prowl it's hardly surprising that it's unpolitic.
By the way, the accusations of "totalitarian thought police" make me think that you want a hell thread. You make bold plain text accusations like that and then complain about the civility of others, especially when I rub your nose into exactly how lacking in civility you are?
I'm not sure whether this comes under the heading of "motes and beams" or "can dish it out but can't take it".
Posted by OliviaG (# 9881) on
:
Hey, let's all chill:
Darwin's compatible with Christianity
OliviaG
Posted by Craigmaddie (# 8367) on
:
quote:
Originally posted by Dafyd:
It doesn't matter whether most instances are
deleterious. It only has to be beneficial once or twice for the descendants to start having more descendants.
Well, let's look at random gene duplication-plus-natural selection as the supposed mechanism for the emergence of higher taxa and genera, even though the vast majority of such duplications are - despite what Croesus claimed - quite clearly harmful.
While it is theoretically possible that a random gene duplication might be beneficial, such a duplication would need to be expressed in the phenotype in a manner that causes the organism to be selected over another individual of that species that does not manifest that duplication in its phenotype. Now, the fact is that the vast majority of mutations in general are selectively neutral, that is, they are not manifested in the phenotype to the degree that they would confer either a selective advantage or disadvantage. So, even if we were able to identify a beneficial duplication at the level of the genome, which would be extremely unusual in the face of the overwhelming proportion of deletrious duplications*, it is even more unlikely that it would be manifested in the phenotype in such a way as to guarantee that it will be favoured by natural selection.
Now, you might say that, although the proportion of beneficial duplications is indeed very small and the proportion of those that confer a elective advantage smaller still, there nevertheless exists a good chance over time that such a highly unusual beneficial gene duplication might be passed on and lead to an accumulation of productive genetic information over a number of generations.
However, this is to ignore the fact that genetic mutations of any kind do not occur in isolation but, rather, in competition with any number of other mutations. Because most genetic mutations fall into Kimura's (1979) zone of near-neutrality this means that most deletrious mutations (of which there is a massive preponderance) are not eliminated through natural selection. The existence of these deletrious mutations that cannot be eliminated due to their 'near neutrality' means that there is a net loss in useful genetic information over time.
This was demonstrated in practice in crop improvement research whereby plants were exposed to genetic mutations caused by miniature cobalt bombs. The idea was that the sheer mass of mutations would result in a number of beneficial mutations and, thus, hasten 'evolution'. Most of these experiments have been abandoned because the only worthwhile products were ornamental or miniature plants that were genetically poorer than their parents.
The point of all this is that duplication, whilst it results in an increase of the DNA structure, does not by any stretch of the imagination result in an increase of useful genetic information. It is theoretically possible but extremely unlikely.
It's interesting that no-one has addressed my point about the non-material nature of the information in the genome since this makes it clear that there is not a direct correlation between an increase in DNA structure and productive genetic information.
I want to keep with the subject of gene duplication and epistasis in my next post. Please be patient and don't assume that I am ignoring anyone's posts.
* Gerrish and Lenski (1998) estimate the ratio of
beneficial mutations to deletrious mutations to be in the range of one million to one. Other researchers state that the rate of beneficial mutations is so low as to make any measurement impossible (Bataillon, 2000; Elena et al, 1998)
Posted by Craigmaddie (# 8367) on
:
quote:
Originally posted by OliviaG:
Hey, let's all chill:
Darwin's compatible with Christianity
OliviaG
So, says someone in the Vatican. The concept "The Vatican" is not the same as binding Church teaching. The quote about Pius XII ("when Pope Pius XII described evolution as a valid scientific approach to the development of humans") is a misrepresentation of his views as in Humani Generis.
Posted by OliviaG (# 9881) on
:
Okay, I'll try another source - JP2. Here's the link for context.
He's cool with evolution being a widely accepted scienfic theory:
quote:
Today, almost half a century after the publication of the Encyclical, fresh knowledge has led to the recognition that evolution is more than a hypothesis. It is indeed remarkable that this theory has been progressively accepted by researchers, following a series of discoveries in various fields of knowledge. The convergence, neither sought nor fabricated, of the results of work that was conducted independently is in itself a significant argument in favour of this theory.
He does draw a line in the sand:
quote:
Consequently, theories of evolution which, in accordance with the philosophies inspiring them, consider the mind as emerging from the forces of living matter, or as a mere epiphenomenon of this matter, are incompatible with the truth about man. Nor are they able to ground the dignity of the person. ... Consideration of the method used in the various branches of knowledge makes it possible to reconcile two points of view which would seem irreconcilable. The sciences of observation describe and measure the multiple manifestations of life with increasing precision and correlate them with the time line. The moment of transition into the spiritual cannot be the object of this kind of observation, which nevertheless can discover at the experimental level a series of very valuable signs indicating what is specific to the human being. But the experience of metaphysical knowledge, of self-awareness and self-reflection, of moral conscience, freedom, or again, of aesthetic and religious experience, falls within the competence of philosophical analysis and reflection while theology brings out its ultimate meaning according to the Creator's plans.
(emphasis mine)
What the "mind" is or how it arose is nowhere near being settled in the scientific community, whether we're talking biological or artificial systems, and whether we call it self-awareness or intelligence or whatever. Further research is needed. The soul is currently neither measurable or observable, so science can say nothing about its purpose, characteristics, workings or origins. OliviaG
Posted by Dafyd (# 5549) on
:
quote:
Originally posted by Craigmaddie:
So, even if we were able to identify a beneficial duplication at the level of the genome, which would be extremely unusual in the face of the overwhelming proportion of deletrious duplications*, it is even more unlikely that it would be manifested in the phenotype in such a way as to guarantee that it will be favoured by natural selection.
I'm sorry: saying that a duplication or anything else is beneficial is just the same as saying that it will express itself in the phenotype in such a way that it will be favoured in natural selection. (Not guaranteed to be favoured: our young creature is not automatically immune to the attention of predators, natural disasters, etc.) I don't know what other definition of 'beneficial' we could be using.
quote:
The existence of these deletrious mutations that cannot be eliminated due to their 'near neutrality' means that there is a net loss in useful genetic information over time.
Let me see if I've understood your point. You're saying that over time the effects of any beneficial mutations must be drowned out by the effects of the near-neutral deleterious mutations.
If deleterious mutations are near neutral, then they're just not that deleterious.
Also, why are they supposed to affect creatures with beneficial mutations with greater frequency than those without? The beneficial mutation is in competition with its peers who have the same near-neutral mutations, not with the ur-creature that may or may not have existed a couple of generations back.
The word 'information' is ambiguous in that it has at least one rigourous mathematical definition which does not quite agree with the way the word's used in natural language. For example, according to the mathematical definition if you rearrange the words of a message to create nonsense, you increase information. The concept of useful information doesn't have any kind of rigourous definition that I'm aware of.
I think your argument is relying on the ambiguous concept of information to do work that really isn't appropriate in this context. If you're going to use the rigourous mathematical definition I don't think you can use the word 'useful' to qualify it. If you're using the natural language definition as a metaphor, then you have to work it through: what is sending information to what and how is it interpreted?
For example, you could say the environment 'interprets' the mutation. A mutation in favour of flightlessness is beneficial on an island with no natural predators but a environment with lots of natural predators interprets the same mutation as deleterious.
I'm sorry - I think this argument doesn't actually shows what it's supposed to.
quote:
This was demonstrated in practice in crop improvement research whereby plants were exposed to genetic mutations caused by miniature cobalt bombs. The idea was that the sheer mass of mutations would result in a number of beneficial mutations and, thus, hasten 'evolution'.
The mistake here is surely on the order of supposing that because eggs need to be kept warm to incubate, putting them in a pan of boiling water will help them incubate really well?
quote:
It's interesting that no-one has addressed my point about the non-material nature of the information in the genome since this makes it clear that there is not a direct correlation between an increase in DNA structure and productive genetic information.
Again, you haven't made it clear enough how you're using the word 'information' for anybody to address it usefully.
Also, I think I did point out that unless you're careful it's easy to make a category mistake and so think that because universals or forms or information aren't material things they must therefore be non-material things. Which they are not.
Posted by Dafyd (# 5549) on
:
quote:
Originally posted by Craigmaddie:
Kimura's (1979) zone of near-neutrality
(Bataillon, 2000; Elena et al, 1998)
One more point: quoting an author with date makes you look like you've got references, but it's only of use if you give the full bibliographic reference - title, journal, etc. And, this being an internet discussion board, the responsibility is on you to provide links unless what you're referring to is on some easily available reference site such as wikipedia.
Posted by OliviaG (# 9881) on
:
quote:
Originally posted by Craigmaddie:
... The existence of these deletrious mutations that cannot be eliminated due to their 'near neutrality' means that there is a net loss in useful genetic information over time. ...
Unless the organism ends up in an environment where the deleterious mutation is actually an advantage. Then it becomes very useful information. Sickle-cell anemia is the classic example.
quote:
... It's interesting that no-one has addressed my point about the non-material nature of the information in the genome since this makes it clear that there is not a direct correlation between an increase in DNA structure and productive genetic information.
To expand on Dafyd's comment,
a) I have no clue what "non-material nature of the information in the genome" means,
b) I don't know what "an increase in DNA structure" means,
c) and if by "productive genetic information" you mean sequences of base pairs that code for proteins, that is only a part of the essential information in the genome. The genome has e.g. start and stop messages and on / off switches. There are also genes that are duplicate copies, or expressed only under certain conditions or in particular tissues, etc. If you're going to make an informatics-based argument, you need to be really specific about what you're talking about - base pairs, genes, chromosomes, whatever. Cheers, OliviaG
Posted by South Coast Kevin (# 16130) on
:
quote:
Originally posted by Craigmaddie:
While it is theoretically possible that a random gene duplication might be beneficial, such a duplication would need to be expressed in the phenotype in a manner that causes the organism to be selected over another individual of that species that does not manifest that duplication in its phenotype.
I don't think this is right. All you need is for a gene duplication to not be very harmful to the organism's survival chances. Then the organism stands a fair chance of producing offspring, some or all (depending on what type of organism you're talking about) of which will also have the duplicated gene.
Remember it's likely that this duplicated gene is not necessary for the organism's functioning, so mutations that stop the duplicated gene from working will probably not reduce the organism's likelihood of producing offspring. And when, by the odd chance in a million (or whatever), a mutation or series of mutations happen that produce a beneficial effect, evolution has occurred. The gene duplication in itself does not have to be beneficial at all, just not disastrous to the organism's survival chances.
Correct me if I'm wrong, of course.
Posted by Justinian (# 5357) on
:
quote:
Originally posted by Craigmaddie:
Well, let's look at random gene duplication-plus-natural selection as the supposed mechanism for the emergence of higher taxa and genera, even though the vast majority of such duplications are - despite what Croesus claimed - quite clearly harmful.
And what has your above claim got to do with the price of oil in the Nantucket market? The truly harmful mutations die off.
While it is theoretically possible that a random gene duplication might be beneficial, such a duplication would need to be expressed in the phenotype in a manner that causes the organism to be selected over another individual of that species that does not manifest that duplication in its phenotype. Now, the fact is that the vast majority of mutations in general are selectively neutral, that is, they are not manifested in the phenotype to the degree that they would confer either a selective advantage or disadvantage. So, even if we were able to identify a beneficial duplication at the level of the genome, which would be extremely unusual in the face of the overwhelming proportion of deletrious duplications*, it is even more unlikely that it would be manifested in the phenotype in such a way as to guarantee that it will be favoured by natural selection.
Now, you might say that, although the proportion of beneficial duplications is indeed very small and the proportion of those that confer a elective advantage smaller still, there nevertheless exists a good chance over time that such a highly unusual beneficial gene duplication might be passed on and lead to an accumulation of productive genetic information over a number of generations.
quote:
However, this is to ignore the fact that genetic mutations of any kind do not occur in isolation but, rather, in competition with any number of other mutations. Because most genetic mutations fall into Kimura's (1979) zone of near-neutrality this means that most deletrious mutations (of which there is a massive preponderance) are not eliminated through natural selection. The existence of these deletrious mutations that cannot be eliminated due to their 'near neutrality' means that there is a net loss in useful genetic information over time.
And here, with all due respect, you are talking complete Platonist bollocks. Genetic information across the population increases even with faintly deleterious mutations. A poodle style coat is not much use to a wolf in its natural environment - it is a faintly deleterious mutation. But it is still extra information in the wolf species and is useful if brought out and brought into the right condition. And strong selection (either natural or artificial) may make poodle-style fir the new ideal. That's what genetic diversity means - a collection of slightlty deleterious traits under the present conditions that might when things change be exactly what is needed.
quote:
This was demonstrated in practice in crop improvement research whereby plants were exposed to genetic mutations caused by miniature cobalt bombs. The idea was that the sheer mass of mutations would result in a number of beneficial mutations and, thus, hasten 'evolution'. Most of these experiments have been abandoned because the only worthwhile products were ornamental or miniature plants that were genetically poorer than their parents.
Of course. Next you'll be telling me of people who tried weight training by picking up the heaviest weights they wanted to lift and threw their backs out.
Being more serious, most mutations are, as you said, bad ones. Which means that if you raise the mutation rate too far you raise the chance of getting bad mutations that swamp the good ones.
quote:
The point of all this is that duplication, whilst it results in an increase of the DNA structure, does not by any stretch of the imagination result in an increase of useful genetic information.
Define "useful genetic information". Here's one of the big places you fall down. Look at all the variety in the coats for dogs. Wolves as a species have that much variety - but it's not useful to them. They are genetically diverse and for them most of this variation is neutral. It only proves useful once you start either natural or artificial selection based on that factor. Is it "useful information"? Arguments both ways.
quote:
It is theoretically possible but extremely unlikely.
Which is one reason it takes a massively long time and a lot of rolls of the dice. Unlikely just means it takes longer.
quote:
It's interesting that no-one has addressed my point about the non-material nature of the information in the genome since this makes it clear that there is not a direct correlation between an increase in DNA structure and productive genetic information.
What do you mean by the non-material nature of the information in the genome? Your warmed over Platonist theology which you think as a practicing Catholic outranks the Pope's?
quote:
* Gerrish and Lenski (1998) estimate the ratio of
beneficial mutations to deletrious mutations to be in the range of one million to one. Other researchers state that the rate of beneficial mutations is so low as to make any measurement impossible (Bataillon, 2000; Elena et al, 1998)
Very good. You can research. But apparently not understand the arguments. Few mutations are beneficial; no one argues that. And that is why the cobalt experiments fail - they simply provide too many mutations. Mutations happen by chance and it's hard to improve on a design by chance. But you are entirely ignoring the function of Natural Selection on this effect.
Mutation says we will try in incremental steps just about everything even though most of it is almost certainly going to be neutral at best. Natural selection says we discard the failures and keep the neutrals and the successes.
To pick an analogy, we start with several packs of cards and deal five cards per turn.
Card-selection says that we throw away any hand with an average value of less than six unless it contains two trumps. If they have an average value of six or more we shuffle them back in to the pack and then draw another hand. Red joker always survives and shuffles in, black joker means the hand always dies. (Discard jokers after use).
Environmental change says that every time you draw two aces in a hand you change trumps - if one ace is trumps, the other ace becomes the new trump suit and if neither ace is trumps, the fourth suit becomes trumps.
Mutation adds a random card from another pack each turn.
As should be obvious the average value of the cards will go up over time. And the average value of a mutation will be lower than the average value of the existing pack. And some of those mutations are going to be extremely useful especially when the conditions - i.e. the trump suit changes.
Posted by ken (# 2460) on
:
Craigmaddie, have you actually read any of Lenski's or Kimura's papers?
I seriously doubt if either of them would find much to agree with in the way you or your sources are misrepresenting their work as if it somehow disproved evolution.
FWIW I personally disagree with Kimura on a lot - I think he uses a confusing and misleading definition of "evolution" for a start and he seems to give too much importance to Haldanes's old idea of "genetic load" which I think is almost certainly wrong - though most biologists would disagree with me there I guess. But I have no real doubt that he believed that evolution actually occurs, and that its causes can be explained by ordinary natural processes.
Posted by Eliab (# 9153) on
:
quote:
Originally posted by Craigmaddie:
The concept "The Vatican" is not the same as binding Church teaching. The quote about Pius XII ("when Pope Pius XII described evolution as a valid scientific approach to the development of humans") is a misrepresentation of his views as in Humani Generis.
Humani Generis has the following to say:
quote:
5. If anyone examines the state of affairs outside the Christian fold, he will easily discover the principle trends that not a few learned men are following. Some imprudently and indiscreetly hold that evolution, which has not been fully proved even in the domain of natural sciences, explains the origin of all things, and audaciously support the monistic and pantheistic opinion that the world is in continual evolution.
(And goes on to criticise Communism and Existentialism for misusing the ‘world is in continual evolution meme').
I take that as reading that the then Pope was acknowledging that (1) there is good evidence for evolution even though (2) that evidence was not compelling in 1950. He says that (3) evolution does not explain the origin of all things, and that (4) an extension of evolutionary doctrine from biological theory to cosmic law is a theological and philosophical error.
He revisits the theme later:
quote:
36. For these reasons the Teaching Authority of the Church does not forbid that, in conformity with the present state of human sciences and sacred theology, research and discussions, on the part of men experienced in both fields, take place with regard to the doctrine of evolution, in as far as it inquires into the origin of the human body as coming from pre-existent and living matter - for the Catholic faith obliges us to hold that souls are immediately created by God. However, this must be done in such a way that the reasons for both opinions, that is, those favorable and those unfavorable to evolution, be weighed and judged with the necessary seriousness, moderation and measure, and provided that all are prepared to submit to the judgment of the Church
Which I take as meaning (5) scientific enquiry into evolution is legitimate, and that (6) scientific enquiry into material human origins is legitimate, but that (7) it must be a fair and open-minded enquiry and (8) cannot under any circumstances be held to explain the origin of the soul and that (9) the authority of the Church trumps everything else.
I'd say he was being a little too conservative on (2), and would point out that there is at least a little tension between (7) and (8/9), but otherwise there's nothing there that would seriously hamper evolutionary theory. Indeed the Pope specifically allows and permits scientists to "weigh" and "judge" the case for or against evolution. I'm sure they're grateful.
I can quite understand a concerned Catholic opposing a claim supported by evolutionary arguments, to have dispensed with the need for a creator God or a spiritual dimension to human life, or of substituting its own novel cosmology against traditional Christian views of creation, fall and redemption, and all these I see Humani Generis trying to address. There's nothing there, though, that says that evolution itself is wrong, or contrary to Christian belief, and much to indicate that it is not.
Whatever your reasons for scepticism to evolution, you are going much, much further in that direction than any ‘infallible teaching of the Church' thus far cited.
Posted by Craigmaddie (# 8367) on
:
quote:
Originally posted by Dafyd:
Let me see if I've understood your point. You're saying that over time the effects of any beneficial mutations must be drowned out by the effects of the near-neutral deleterious mutations.
If deleterious mutations are near neutral, then they're just not that deleterious.
You're right that if a deleterious mutation is near neutral then it is not that deleterious. But that is precisely the point - because the vast majority of deleterious mutations are not selected against they remain in the genome and bring about the ever-increasing genetic load of that genome. This the reason for the degeneration of the genome.
The two problems with the adult's fairytale of macro-evolution is that (1) there is no evidence that beneficial mutations can increase productive genetic information over time and (2) the genome of all species are actually degenerating.
quote:
Originally posted by Dafyd:
The word 'information' is ambiguous in that it has at least one rigourous mathematical definition which does not quite agree with the way the word's used in natural language. For example, according to the mathematical definition if you rearrange the words of a message to create nonsense, you increase information. The concept of useful information doesn't have any kind of rigourous definition that I'm aware of.
I don't think anyone using natural language would accept the suggestion that to create nonsense is to increase information.
I just wanted to get back to this:
quote:
Originally posted by Justinian:
And before I posted you launched an accusation of "totalitarian thought police" - your own words. A tone argument that people are being mean to you by accusing you of dishonesty after you made implicit statements about honesty of almost every single practicing biologist in the world in the area they devote their life to and love, and explicit accusations of totalitarian thought police brings parables of motes and beams to mind.
Actually, my comment about the "totalitarian thought police" concerns the censures that exist in academia against dissent against Darwinism. Someone like Eugenia C. Scott springs immediately to mind. It had nothing to do with Croesian sarcasm or anything else on this thread.
Admittedly, I have to confess that I have been quite surprised by the ugly tone of this thread. But, on reflection, I understand that people can have a very great emotional investment in Darwinism and, so, shouldn't have been surprised. The comment from Louise was particularly crass.
Posted by Craigmaddie (# 8367) on
:
quote:
Originally posted by Dafyd:
Also, I think I did point out that unless you're careful it's easy to make a category mistake and so think that because universals or forms or information aren't material things they must therefore be non-material things. Which they are not.
Well, you are running against the law of excluded middle then. If a thing is not material then it must, by definition, be non-material.
quote:
Originally posted by South Coast Kevin:
quote:
Originally posted by Craigmaddie:
While it is theoretically possible that a random gene duplication might be beneficial, such a duplication would need to be expressed in the phenotype in a manner that causes the organism to be selected over another individual of that species that does not manifest that duplication in its phenotype.
I don't think this is right. All you need is for a gene duplication to not be very harmful to the organism's survival chances. Then the organism stands a fair chance of producing offspring, some or all (depending on what type of organism you're talking about) of which will also have the duplicated gene.
According to Haldane's Dilemma it takes about 300 generations to fix a beneficial random mutation. In the meantime that beneficial mutation is effectively drowned out by the overwhelming number of deleterious mutations that are not eliminated through natural selection.
Posted by Craigmaddie (# 8367) on
:
quote:
Originally posted by South Coast Kevin:
Remember it's likely that this duplicated gene is not necessary for the organism's functioning, so mutations that stop the duplicated gene from working will probably not reduce the organism's likelihood of producing offspring. And when, by the odd chance in a million (or whatever), a mutation or series of mutations happen that produce a beneficial effect, evolution has occurred. The gene duplication in itself does not have to be beneficial at all, just not disastrous to the organism's survival chances.
Correct me if I'm wrong, of course.
Kevin, let's get something clear about beneficial mutations. A mutation is defined as 'beneficial' if it brings about some benefit to the organism. Most commonly a beneficial mutation represents a useful degeneration of the genome. For example, the oft-cited example of bacteria developing resistance to antibiotics is due to beneficial mutations where there has been a loss of function i.e. a loss of genetic information. What we see is adaptation not macroevolution. The new strain of bacteria is invariably genetically poorer than the parent strain and has a selective disadvantage over the parent when the antiobiotic in question is no longer present.
[ 07. September 2011, 19:24: Message edited by: Craigmaddie ]
Posted by ken (# 2460) on
:
quote:
Originally posted by Craigmaddie:
According to Haldane's Dilemma it takes about 300 generations to fix a beneficial random mutation. In the meantime that beneficial mutation is effectively drowned out by the overwhelming number of deleterious mutations that are not eliminated through natural selection.
That's simply not true, and neither is it relevant to anything we've been discussing here. I think either you misunderstand what its about, or maybe you are quoting someone who is mispreresenting it. But rather than go into that irrelevance are you going to explain some of the things or answer any of those questions? Its very difficult to carry on a debate with someone who resolutely refuses to reply but just carries on quoting from other irrelevant sources.
quote:
Originally posted by Craigmaddie:
You're right that if a deleterious mutation is near neutral then it is not that deleterious. But that is precisely the point - because the vast majority of deleterious mutations are not selected against they remain in the genome and bring about the ever-increasing genetic load of that genome. This the reason for the degeneration of the genome.
In practice this doesn't happen in most real populations for all sorts of reasons. And we have observed animal populations such as flies for many hundreds of generations and bacterial populations for tens of thousands.
Incidentally even if it did happen it would make very little difference because organisms are in competition with each other. You don't need to run faster than the bear, you only need to run faster than your friends.
Yet again I'm wondering what it is that you don't understand about natural selection that makes you think these assertions are in some way arguments against it.
quote:
The two problems with the adult's fairytale of macro-evolution is that (1) there is no evidence that beneficial mutations can increase productive genetic information over time and (2) the genome of all species are actually degenerating.
Neither of those is true.
And please don't insult us by calling science "fairytales". This is Dead Horses, not Hell.
quote:
I don't think anyone using natural language would accept the suggestion that to create nonsense is to increase information.
As no-one is suggesting that, how is it relevant?
quote:
Someone like Eugenia C. Scott springs immediately to mind.
You are going to have to explain that. What has she done that makes you think "totalitarian thought police" is a remotely appropriate of her? It is insulting, untrue, and unneccesary.
quote:
Admittedly, I have to confess that I have been quite surprised by the ugly tone of this thread.
But most of the "ugliness" is coming from you! You are being quite insulting.
For example yiour very next line is extremly offensive, and I confess, makes me feel very angry and wonder what has happened to you to make you so unreasoning about this issue:
quote:
But, on reflection, I understand that people can have a very great emotional investment in Darwinism and, so, shouldn't have been surprised.
You seem to be conducting this thread as if there was no point in listening to what others contribute or replying to it because there is no need to take them seriously, their ideas cannot possibly be true. That is genuinely insulting. I mean seriously, I feel as if I am being insulted, because you are treating me and others here as people not worth listening to or replying. You seem to be starting to engage in some conversation of discussion then drop it. Its like being "cut" at a party. There are posters here who are routinely rude or aggressive but you aren't normally one of them. It feels odd.
[ 07. September 2011, 19:28: Message edited by: ken ]
Posted by ken (# 2460) on
:
quote:
Originally posted by Craigmaddie:
Most commonly a beneficial mutation represents a useful degeneration of the genome.
So what? That in no way contradicts what Kevin said. Again, you would have to go into a lot more detail before we could understand wqhy you think that in any way disproves the fact of evolution by natural selection.
quote:
For example, the oft-cited example of bacteria developing resistance to antibiotics is due to beneficial mutations where there has been a loss of function i.e. a loss of genetic information.
That is simply untrue. There are all sorts of different ways bacteria evolve antibiotic resistance. Sometimes it is somethign being deleted, sometimes a new function for an old gene, very often its genes taken in from other bacteria. They aren't very much like us genetically and their evolution can proceed very differently.
quote:
What we see is adaptation not macroevolution.
Actually in bacteria adaptation, behaviour, growth, reproduction, and evolution aren't really separate categories.
quote:
The new strain of bacteria is invariably genetically poorer than the parent strain and has a selective disadvantage over the parent when the antiobiotic in question is no longer present.
That's a commonly held belief, and very plausible, though we now have some real observations of newly antibiotic-resistant strains that are not outcompeted by parental populations. So "invariably" isn't an accurate word. It rarely is in biology.
Posted by Dafyd (# 5549) on
:
quote:
Originally posted by Craigmaddie:
quote:
Originally posted by Dafyd:
You're saying that over time the effects of any beneficial mutations must be drowned out by the effects of the near-neutral deleterious mutations.
The two problems with the adult's fairytale of macro-evolution is that (1) there is no evidence that beneficial mutations can increase productive genetic information over time and (2) the genome of all species are actually degenerating.
Let me repeat: you need to tell us how you're using the words 'productive genetic information', and what you mean by saying that genomes are 'degenerating'. 'Degenerating' in what sense: producing more non-viable offspring? But that would be selected against.
If a mutation is never selected against, what do you mean by calling it 'degenerate' or 'deleterious'?
What makes 'productive genetic information' 'productive' and what do we gain by referring to it as information?
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Also, I think I did point out that unless you're careful it's easy to make a category mistake and so think that because universals or forms or information aren't material things they must therefore be non-material things. Which they are not.
Well, you are running against the law of excluded middle then. If a thing is not material then it must, by definition, be non-material.
If a thing is not material then it is a non-material thing. But forms, information, etc are not things, and therefore are not non-material things.
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I don't think anyone using natural language would accept the suggestion that to create nonsense is to increase information.
I don't think anyone thoughtful using natural language would accept the suggestion that the genome literally contains information.
From my dictionary (Collins):
Information n.
1. knowledge acquired through experience or study.
2. knowledge of specific and timely events or situations; news.
3. act of informing; condition of being informed
(omit tourist and criminal meanings)
6. Comp results derived from processing of data according to programmed instructions.
See online dictionary.
In which sense are you using the word? If you're using the word metaphorically, you need to be clear about how the metaphor matches up with what you're describing with the metaphor.
On the mathematical vs natural language definitions of information: With a bit of effort and guesswork someone could reconstruct the vowels missing from the following string: Nnsns cntns mr nfrmtn thn pln prs snc t rqrs mr ffrt t dscrb t. You couldn't reconstruct the same string of letters turned into a nonsense anagram. That means that the nonsense string contains less redundant information, and therefore more information overall according to the mathematical definition.
If you're not using any kind of technical definition of information, your argument simply isn't tight enough to establish what can and can't happen.
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In the meantime that beneficial mutation is effectively drowned out by the overwhelming number of deleterious mutations that are not eliminated through natural selection.
If they're not being eliminated through natural selection, then they don't drown out the beneficial mutation.
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Most commonly a beneficial mutation represents a useful degeneration of the genome. For example, the oft-cited example of bacteria developing resistance to antibiotics is due to beneficial mutations where there has been a loss of function i.e. a loss of genetic information. What we see is adaptation not macroevolution. The new strain of bacteria is invariably genetically poorer than the parent strain and has a selective disadvantage over the parent when the antiobiotic in question is no longer present.
I do not see what difference you think that there is between 'macro'evolution and adaptation. Evolution just is adaptation. Birds have a selective disadvantage over fish in cases where the birds need to breathe underwater.
You say that there's loss of function. Indeed. No organism can be good at everything. A gain in function in one area is usually compensated for by a loss of function in other areas. It is not at all clear that this is meaningfully described as 'loss of genetic information'.
Posted by OliviaG (# 9881) on
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Originally posted by Craigmaddie:
... Admittedly, I have to confess that I have been quite surprised by the ugly tone of this thread. But, on reflection, I understand that people can have a very great emotional investment in Darwinism and, so, shouldn't have been surprised. The comment from Louise was particularly crass.
"Adult's fairytale of macro-evolution"? "Emotional investment in Darwinism"? Is that the ugly tone you are referring to?
I'll say it again: emotions are running high because of the particular styles of argument being employed: straw men (e.g. evolution is random); refusal to engage with contrary evidence, whether scientific or religious; repeated assertions without evidence; and continued use of ambiguous or meaningless terminology. It's incredibly frustrating.
I actually have a degree in science, so one could claim I am "emotionally invested". You know what I'm invested in? I'm invested in the integrity of science, which has transformed and improved our lives in immeasurable ways. We all live our lives every day assuming that science works, whether it's mechanics, or optics, or chemistry, or, OMG, biology. I live in a culture that is becoming less and less informed and critical about science - we see this in the multiple denial movements active today, as well as other phenomena such as urban legends - at a time when our planet needs us to make some very hard decisions which will determine the fate of our civilization and possibly the human race. Thankfully, the evolution denialists are pretty harmless (compared to e.g. climate-change denialists). They can just keep going "la-la-la" while they survive and thrive thanks to applications of multiple scientific theories, including evolution. OliviaG
Posted by Crœsos (# 238) on
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Originally posted by Craigmaddie:
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Originally posted by Dafyd:
Let me see if I've understood your point. You're saying that over time the effects of any beneficial mutations must be drowned out by the effects of the near-neutral deleterious mutations.
If deleterious mutations are near neutral, then they're just not that deleterious.
You're right that if a deleterious mutation is near neutral then it is not that deleterious. But that is precisely the point - because the vast majority of deleterious mutations are not selected against they remain in the genome and bring about the ever-increasing genetic load of that genome. This the reason for the degeneration of the genome.
No. If a mutation is not selected against, it's not deleterious. You've just described a neutral mutation.
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Originally posted by Craigmaddie:
The two problems with the adult's fairytale of macro-evolution is that (1) there is no evidence that beneficial mutations can increase productive genetic information over time and (2) the genome of all species are actually degenerating.
Constant repetition is not the same as constructing an argument or producing evidence. As near as I can tell you seem to think that simply repeating this mantra in response to any evidence presented to the contrary is sufficient refutation. It's a week later and I'm still waiting for your thoughts on Lenski's work, which clearly shows the contingent evolution of a new trait. So far all you've said can be summarized as "nuh uh".
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Originally posted by Craigmaddie:
Actually, my comment about the "totalitarian thought police" concerns the censures that exist in academia against dissent against Darwinism. Someone like Eugenia C. Scott springs immediately to mind. It had nothing to do with Croesian sarcasm or anything else on this thread.
Admittedly, I have to confess that I have been quite surprised by the ugly tone of this thread. But, on reflection, I understand that people can have a very great emotional investment in Darwinism and, so, shouldn't have been surprised. The comment from Louise was particularly crass.
You have found time, however, to graciously lecture us on decorum and polite discourse, and to imply that Eugenie Scott feeds Creationist's faces to rats.
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Originally posted by Craigmaddie:
Kevin, let's get something clear about beneficial mutations. A mutation is defined as 'beneficial' if it brings about some benefit to the organism. Most commonly a beneficial mutation represents a useful degeneration of the genome. For example, the oft-cited example of bacteria developing resistance to antibiotics is due to beneficial mutations where there has been a loss of function i.e. a loss of genetic information. What we see is adaptation not macroevolution. The new strain of bacteria is invariably genetically poorer than the parent strain and has a selective disadvantage over the parent when the antiobiotic in question is no longer present.
Going back to my also unaddressed example from two weeks ago, which would represent a "degeneration", the insertion of the cytosine in the original example, or a later mutation that omits it again? In short, you seem to be defining any change as a "degeneration" even if it's something helpful or useful to the organism.
Posted by Louise (# 30) on
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Originally posted by Craigmaddie:
Admittedly, I have to confess that I have been quite surprised by the ugly tone of this thread. But, on reflection, I understand that people can have a very great emotional investment in Darwinism and, so, shouldn't have been surprised. The comment from Louise was particularly crass.
I see, so all these wonderful and knowledgeable people who've been posting round the boards about scientific issues for years don't actually know anything, they're just so emotional, poor dears. Nothing crass about that comment and its smear on a number of intelligent posters who show a consistently excellent grasp of these subjects...
It must be lovely, utterly lovely, to be able to read and speculate about Genesis without needing to think about how it has been used for thousands of years against women and gay people. It was one of the major teats that fed medieval misogyny, and the warrant, used over and over again in history, for subjecting intelligent women to a Procrustean bed of enforced submission, infantilisation and deprivation of rights in law. For gay people it has been used as a fundamental means of de-legitimising their most intimate relationships. It's no accident that there's a significant overlap in the Western world between the most zealous enemies of women's rights and gay rights and people who want to fly in the face of the huge range of evidence which has undermined Genesis as a factual story with scientific implications.
One of the side effects of the huge and varied range of scientific discoveries which undermined the use of Genesis as a biological authority, was that it became easier for us to fight back, to tell people that 'No, this is not how human society should be'
Just as anti-vaccine propaganda is bad science and also has human victims - the children who die or fall seriously ill when their parents are misled by the pseudoscientists, so anti-evolutionary creationism is not just a harmless hobby. Just as anti-vax people who have grown up with modern sanitation and vaccinations have forgotten the severity of the diseases they prevent, so some people who've grown up in societies where the debunking of Genesis as science has helped to free women and gay people, are seemingly oblivious of the cruel price that could be paid by other people, if they managed to get their anti-scientific falsehoods propagated and taken seriously again.
I'm here to remind you that other people ultimately pay the costs of such forays into bad science. People often think that because something seems to them to buttress their faith, to make its internal logic seem more pleasing and more sure to them, that it should trump all scientific findings that the external world does not follow their inner logic.
In many cases this is, as the Hitchhiker's Guide to the Galaxy would put it 'mostly harmless', but it certainly isn't harmless, when it comes to falsely elevating texts which are used to show that heterosexual male supremacy is God-given, that women are the root of human misery and that only heterosexual relationships are valid. When people spit in the face of the hundreds of thousands of dedicated scholars whose work has helped strike off those chains, then they spit in my face.
Anyway, how dare I be so crass, I'd better get back to bringing forth children in pain and being ruled over by my husband like the good Non-Darwinian Science Text-book says I should...
L.
Posted by Justinian (# 5357) on
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Originally posted by Craigmaddie:
You're right that if a deleterious mutation is near neutral then it is not that deleterious.
It is not that deleterious in the circumstance that is being tested for. Such traits are assessed only in that condition. And when conditions change, traits that had been horrible can become extremely useful or vise-versa (see sickle cell anemia for something that's useful in a malarial country and pretty deleterious in a country without malaria).
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But that is precisely the point - because the vast majority of deleterious mutations are not selected against they remain in the genome and bring about the ever-increasing genetic load of that genome. This the reason for the degeneration of the genome.
Most species are adapted for the environment they are in. But environments change over time and what was the best evolutionary combination is often not after the environment has shifted. A textbook example of this is the Peppered Moth - the dark colouring is a slightly deleterious mutation in the original environment but an extremely useful one once the environment shifts. However because it is a slightly deleterious mutation, you would term it "degeneration of the genome". Despite it being anything but deleterious in a different environment. And that's what the benefit of a lot of these slightly deleterious mutations are. The potential to adapt to different niches; most species in a stable environment are adapted to that environment well enough to out-produce everyone else. But if the peppered moth had a genome that didn't "degenerate" then it's possible the species would have been dead meat in the polluted environment.
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The two problems with the adult's fairytale of macro-evolution is that (1) there is no evidence that beneficial mutations can increase productive genetic information over time and
Croesus has given you a case where beneficial genetic mutations have increased productive genetic information over time. You now say that there is no evidence that beneficial mutations can increase productive genetic information over time. Evidence has been presented right on this very thread not just that they can, but that they have. And that they have observably. So when you make statements like the above either you are dishonestly cherry picking the thread, or you are lying, or you are incapable of understanding the evidence presented on this thread. Any other possibility except an outright accusation of lying against Croesus and the scientists he linked and every other case (including the theoretical ones, which are sufficient to show "can") would mean that you wouldn't make as stupid a statement as to say that there is "no evidence".
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(2) the genome of all species are actually degenerating.
You seem to be back on your Platonist kick, wanting one pair of ideal representatives of each species and cloning perfectly from there. I've illustrated above a case where a slightly deleterious mutation in one environment made the species much stronger when the environment changed. If things like that are what you mean by "degenerating" - actively more able to handle different environments - then we have different views.
And for the record your misunderstanding here is the same trap the 1930s eugenicists fell into. Narrow is not good. Narrow leaves you fit for only a narrow range of environments. Diverse means the species can mould into a whole set of nooks and crannies as different things are looked for in different places.
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I don't think anyone using natural language would accept the suggestion that to create nonsense is to increase information.
And here you are assuming that what is created is nonsense. It often is. But not always.
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Actually, my comment about the "totalitarian thought police" concerns the censures that exist in academia against dissent against Darwinism.
That's because scientific academia* has a strong dislike for people who are more full of shit than used colostomy bags. And a belief in creationism (note not "dissent against Darwinism") ranks up there with Holocaust Denial. The evidence for evolution is of that sort of strength, the dissenters are repeating points that have been debunked as hard, and are advocating for things that are as dangerous (scrapping large chunks of modern medicine).
In science there are right and wrong answers. And testable methods of determining which is which. If you proceed to peddle something that's wrong after the evidence is shown to go against you you'll be laughed at. This isn't totalitarian thought police. It's acceptance of reality.
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Admittedly, I have to confess that I have been quite surprised by the ugly tone of this thread.
As I have pointed out, and you are doing your level best not to take onboard, you are the one dragging matters into the gutter.
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But, on reflection, I understand that people can have a very great emotional investment in Darwinism and, so, shouldn't have been surprised. The comment from Louise was particularly crass.
And still politer than you have managed.
The emotional investment is one in the truth rather than lies. It's one in testable theories rather than half baked superstition. It's one in being able to adapt to new information (as you have on thermodynamics) rather than sticking your fingers in your ears and singing "lalalalala I can't hear you" (as you have on Croesus' example of demonstrable evolution). The world is a beautiful and magical place. And you are turning your back on it for some caricature of warmed over platonist philosophy filtered through a Catholic lens. And then have the gall to accuse others of having totalitarian thought police. And other accusations of conspiracies.
* There are branches of the academic establishment where I doubt this is the case - notably economics.
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