Horizontal Gene Transfer and Intelligent Design Theory

AUTHOR: Graham Lawton

SOURCE: "Why Darwin was Wrong About the Tree of Life"

COMMENTARY: Allen MacNeill

A recent article in the New Scientist trumpeted the news that "Darwin was wrong", at least insofar as his "tree of life" was concerned. To be specific, the author stated that new discoveries in the field of horizontal gene transfer had invalidated Darwin's "tree of life", as illustrated by his diagram in the Origin of Species.

Horizontal gene transfer (especially as the result of viral transduction) has been known to occur for almost half a century. In my undergraduate genetics course at Cornell (which I took in the spring of 1972) we did a lab in which we used lambda bacteriophage to transfer genetic material from one bacterial colony to another. Ergo, none of the mechanisms of HGT described in the article in New Scientist are all that new.

Indeed, I have listed at least six mechanisms of HGT in my blogpost on the “engines of variation” located here. In that list, they are numbers 28, 29, 33, 36, 40, and 41. Most of these HGT mechanisms have been known for decades and are among the best understood mechanisms of increasing both genetic and phenotypic variation.

What is relatively new is the application of the information gained about HGT to phylogenetic reconstruction. HGT is the rule among bacteria, and apparently occurs fairly frequently among eukaryotes as well. Evolutionary biologists, and especially phylogeneticists and systematists have been using HGT data for phylogenetic reconstruction for over a decade, even among eukaryotes. So, once again this is not new.

However, there is currently a tread at Uncommon Descent to the effect that

(1) the New Scientist article is pointing out that "Darwinism" is a bankrupt theory, and

(2) that HGT is more easily explained as part of "intelligent design theory" (ID).

Does the increasing recognition of HGT and its use in phylogenetic reconstruction mean that the current theory of evolution is invalid, or that ID can explain these phenomena better? On the contrary, the more we learn about HGT the more it seems to be even more random and undirected than vertical gene transfer (i.e. genetic recombination and heredity via reproduction). To be specific, the overwhelming majority of identified HGTs are of non-coding DNA sequences that have no detectable effect on the phenotypes of the organisms in which it has occurred.

That is, almost all of the DNA sequences that have been unambiguously shown to be the result of HGT are sequences that do not code for proteins nor participate in the regulation of coding sequences. Rather, they are sequences that have “gone along for the ride”, especially as the result of RNA retroviral HGT. Such sequences are so common that they are routinely used to construct and modify genetic phylogenies, as well as to determine genetic homologies.

The vast majority of HGTs are essentially neutral genetic mutations, as first described by Motoo Kimura in his neutral theory of molecular evolution. As such, they produce an immense amount of genetic variation without producing a corresponding amount of phenotypic variation. Furthermore, when such phenotypic variation does occur, it is more often deleterious than beneficial (usually mildly deleterious, as pointed out by Tomoko Ohta in her nearly neutral theory of molecular evolution). Only very rarely are such HGTs beneficial, and then only in relatively restricted ecological and evolutionary settings.

But neutral or slightly deleterious genetic changes (such as those produced by the vast majority of HGTs) are exactly the opposite of what one would expect to see as the work of an “intelligent designer”. Such an entity would (as several of the commentators in this thread have suggested) tailor HGTs to produce adaptive (i.e. beneficial) changes in the phenotypes of the recipients of its HGTs. Either that, or the “intelligent designer” doesn’t “tailor” its HGTs at all, but rather produces them randomly, rather like a dealer in a card game. But in that case, the actions of a soi dissant “intelligent designer” would be indistinguishable from Darwinian evolution, and including any reference to its actions (and/or inferring its existence) would be unnecessary (and would therefore violate Occam’s razor).

One last point: although the vast majority of HGTs produce either no phenotypic effect or slightly deleterious phenotypic effects, a relatively small number produce phenotypic effects that are correlated with increased survival and/or reproductive success. Unlike the vast majority of HGTs, these beneficial HGTs rapidly proliferate in the populations in which they arise, in exactly the way Darwin proposed in 1859. That is, they are preserved and passed on (while deleterious HGTs are eliminated), and thereby become more common over time among the populations in which they occur.

As always, comments, criticisms, and suggestions are warmly welcomed!

--Allen

Martian Rocks and Intelligent Design

AUTHOR: Allen MacNeill

SOURCE: Original essay

COMMENTARY: That's up to you...

Take a good, long look at the photograph at the top of this post (it's from NASA). Does anything about it strike you as odd? Go ahead, I'll wait...

For example, do the rocks in the photograph appear to be simply "randomly" scattered about? How about size; are there patterns in the distribution of the different sizes of rocks in the photo? And how about placement - are any of the rocks in lines, or do they show similar orientation of edges, do any of them have a coating of dust or sand on them, and are any of them stacked on top of each other (or even overlapping)?

Hmm...the more you look at this picture, the less it looks like a random and unrelated collection of objects (that is, rocks). Indeed, it looks as if someone (perhaps Someone "intelligent" with a lot of time on His hands) spent no small amount of time arranging them (after all, such arrangements apparently cover a significant fraction of the surface of the planet Mars).

It's observations like these that lead some "intelligent design theorists" (IDTs) to infer the existence and active interference in natural processes of an "intelligent designer". A significant subset of IDTs go on to infer that this "intelligent designer" is the God of the Judeo-Christian-Muslim-Mormon faith(s). In so doing, they are following the lead of the founder of the neo-Palean "intelligent design and natural theology" movement, the Anglican minister Rev. William Paley. True, what we see in the photograph is rocks, not Rev. Paley's pocketwatch, and that's the windswept plains of Mars, not a windswept heath on Earth, but "design is design" and all design points to the existence of a "designer", right?

Furthermore, many IDTs use a very familiar mode of argument in asserting the existence of "intelligent design". We could call this mode of argument the "duck" argument, as in the old saw "if it looks like a duck, flies like a duck, and quacks like a duck, it's a duck".

What's the operative word here? The word like, of course, which is the tipoff that what is being marshaled is an "argument by analogy".

I have already written about the weaknesses of arguments by analogy (see here, here, and here). Most recently, I pointed out in a critique of a recent blogpost by Dr. Steven Fuller, that arguments by analogy are extremely weak: they lack almost all logical force. Dr. Fuller replied that what IDTs (including himself) use are not, in fact, arguments by analogy. Instead, he argued that what they (and he) were pointing out were "partial identities". That is, a pattern of rocks like the one in the photograph is "partially identical" to, say, a flagstone patio set in place by a "designer" having access to large amounts of dust and sand, but only a few, small rocks.

What, precisely, does the phrase "partial identity" mean? Is it something like being "partially pregnant" or "partially dead"? Or does it mean "only partly identical"? I thought that "identical" meant "identical". That is:

Two things that are identical are the very same in each and every possible way.

Isn't a thing that is "partially identical" to some other thing also "like" that thing? Seems so to me. Indeed, the phrases "partially identical"and "partial identity" seem to me to be oxymorons, plain and simple.

To be as precise as possible:

"Partial identity" is identical to "analogy"

Ergo, Dr. Fuller apparently agrees with me that ID arguments are essentially "arguments by analogy" and therefore have virtually no logical force.

But, to get back to the curious behavior of the rocks on Mars...what's that, you say? The "behavior" of the rocks? Can it be that the rocks are "behaving"?

Indeed, they are. After long and patient analysis, it has become clear that the rocks on Mars (at least the ones in the size range shown in the photograph) "behave". To be specific, they move around on the dusty/sandy surface of the Martian plains.

Furthermore, their movement is not random. On the contrary, there is a very precise pattern to it. The rocks shown in the photograph actually move against the wind, and away from each other. The latter pattern of movement is why they appear to be non-randomly placed on the surface of the Martian plain. Furthermore, they move apart at a rate that is apparently related to their size. Small rocks move apart further and faster than large rocks (very large rocks apparently don't move much at all).

In the parlance of "intelligent design theory", something that acts non-randomly in such a way as to produce non-random patterns of activity is an "agent". Furthermore, according to IDTs, agents are "intelligent" by definition. If it moves like an agent, arranges itself like an agent, and produces patterns that are "partially identical"/analogous to patterns produced by an agent, it's an agent.

Ergo, the rocks in the photograph are either agents, or have been arranged by agents.

Or not.

Here's another explanation for the arrangement of the rocks on Mars:

Wind removes loose sand in front of the rocks, creating pits there and depositing that sand behind the rocks, creating mounds. The rocks then roll forward into the pits, moving into the wind. As long as the wind continues to blow, the process is repeated and the rocks move forward.

The rocks protect the tiny sand mounds from wind erosion. Those piles of sand, in turn, keep the rocks from being pushed downwind and from bunching up with one another....

The process is nearly the same with a cluster of rocks. However, with a cluster of rocks, those in the front of the group shield their counterparts in the middle or on the edges from the wind...

Because the middle and outer rocks are not directly hit by the wind, the wind creates pits to the sides of those rocks. And so, instead of rolling forward, the rocks roll to the side, not directly into the wind, and the cluster begins to spread out.

In other words, the pattern of rocks shown in the photograph is the result of purely natural forces and the explanation presented above is a "naturalistic" explanation.

There is, of course, an essentially infinite number of imaginable explanations for the arrangement of the rocks in the photo. They could have been arranged by an invisible "agent" who prefers rocks to be "organized". They could have been arranged during the creation of Mars (which, of course, happened on 23 October 4004 BC, along with the creation of all of the other planets, asteroids, comets, planetismals, bolides, etc.). They could have been placed by little green men or hexapedal strongly-thewed Barsoomians, taking a break between sword fights. The list of possibilities is quite literally endless.

However, the scientific consensus is that the "naturalistic" explanation in the block quote above is most consistent with observations and with an assumption that natural processes alone are sufficient to explain them. "Agents" may be involved, and so may Barsoomians, but neither are necessary to explain the arrangement and behavior of the Martian rocks, and so they are not included in a scientific explanation of such arrangement and behavior.

The same is the case for biological organisms and the explanation for their existence: the theory of evolution by natural selection. All of the explanations listed above, including not only wind erosion and "intelligent rock placement", but also tiddly-winking six-armed green warriors (and obsessive-compulsive demiurges), are consistent with the pattern shown in the photograph. However, only the scientific explanation contained in the block quote is also consistent with the universal assumption underlying all of the natural sciences: that only natural forces by invoked to explain observed patterns in natural objects and processes, until such forces are shown to be insufficient to explain such things.

It should also go without saying that, if one is in favor of explaining the arrangement and behavior of Martian rocks in the incredibly limited environment of science classes in the public schools, rather than going into all of the imaginable explanations (including Tars Tarkas and Jaweh Elohim), one should stick to the explanation(s) worked out by practicing professional scientists, and confine the other explanations to classes intended for the non-empirical speculations of amateur philosophers and theologians (or am I being redundantly redundant?)

P.S. To Dr. Fuller: contrary to your aspersion, I am not a "closet theistic evolutionist" — like Newton, "I make no hypotheses!" Unlike Newton, I am an anarchist Heinlein-libertarian Zen Quaker evolutionary psychologist who prefers not to be labeled.

As always, comments, criticisms, and suggestions are warmly welcomed!

--Allen

Natural Theology, Theodicy, and The Name of the Rose

AUTHOR: Allen MacNeill

SOURCE: Original essay

COMMENTARY: That's up to you...

"Before, we used to look to heaven, deigning only a frowning glance at the mire of matter; now we look at the earth, and we believe in the heavens because of earthly testimony."
- Jorgé of Burgos, The Name of the Rose, by Umberto Eco (William Weaver, translator)

It's a new year and a new administration (in more ways than one), and over at Uncommon Descent (the former weblog of mathematician and theologian William Dembski), social epistemologist and "intelligent design" apologist Steve Fuller has begun a series of posts on the subject of theodicy.

I read his first post on the subject with some interest, as I have just finished re-reading (for the fifth time) Umberto Eco's novel, The Name of the Rose. When I was a kid, it was inconceivable to me that a person could re-read a book. That was like seeing a movie over again; it just never happened. But now I often re-read books, and any movie or television show can be viewed as many times as one can possibly stand it.

One of the reasons I re-read books is that I've found that I often discover new things in the book on re-reading. What I had never noticed before about The Name of the Rose is that one of its main themes is the relationship between empirical evidence (that is, evidence that we can observe, either directly or indirectly) and faith, as exemplified by the epigram for this blogpost.

What Jorgé of Burgos (a thinly veiled portrait of Jorgé Luis Borges) is speaking about is the relationship between empirical evidence and faith. He laments that in past times one's belief was entirely justified by faith, but now (in the 14th century) one's belief was grounded in empirical observation; that is, evidence derived from the observation of "base matter". Jorgé's theology, which could be called revealed theology, was based on scripture and religious experiences of various kinds (especially as portrayed in the Holy Bible and the biographies of the Christian saints).

The "new" way of thinking that Jorgé laments is natural theology, a branch of theology based on reason and ordinary experience, according to which the existence and intentions of God are investigated rationally, based on evidence from the observable physical world. Natural theology has a long history, reaching back to the Antiquitates rerum humanarum et divinarum of Marcus Terentius Varro (116-27 BC). However, for almost two millennia natural theology was a minority tradition in Christian theology.

The replacement of revelation theology by natural theology represents a fundamental shift in the the theological basis of belief in the existence of God, which began in the 1st century BCE, but which reached the tipping point in the early 19th century. In 1802 the Reverend William Paley published Natural Theology: or, Evidences of the Existence and Attributes of the Deity, Collected from the Appearances of Nature. Charles Darwin himself praised Paley's work, and it had a profound effect on the direction of Christian theology, especially in England and America.

Paley's argument in Natural Theology is that one can logically infer the existence and attributes of God by the empirical study of the natural world (hence the name "natural" theology). Paley's famous argument of the "watch on the heath" was based on the idea that complex entities (such as a pocketwatch) cannot come about by accident, the way simple "natural" objects such as boulders do. Rather, Paley observes that a pocketwatch clearly has a purpose (i.e. to indicate the time) and is composed of a set of designed, complex, interactive parts (the gears, springs, hands, face, case, and crystal of the watch) which we know for a fact are designed. He then argues by means of analogy that living organisms are even more clearly purposeful entities that must have a designer.

I have already pointed out the weaknesses of arguments of analogy. I have also criticized Steve Fuller's arguments vis-a-vis "intelligent design theory" (see here as well).

What I want to do in this blogpost is to analyze Fuller's first blogpost at Uncommon Descent on "ID and the Science of God". Fuller begins with a recapitulation of the definition of "intelligent design" contained in the mission statement of Uncommon Descent:

ID is the the science of design detection — how to recognize patterns arranged by an intelligent cause for a purpose [emphasis added]

Fuller takes this definition quite seriously, arguing that the "intelligence" that does the designing in ID exists "outside of matter" (i.e. outside of the natural, physical universe). He then points out that this "intelligence" is "...a deity who exists in at least a semi-transcendent state. But then he poses the crucial question: "[H]ow can you get any scientific mileage from that?"

I would extend Fuller's question by turning it around: How can one get any theological mileage out of the idea that the existence and attributes of the deity can be inferred from observations of the natural, physical universe? This is precisely the program of natural theology, and it is the reason that I believe that natural theology is both intellectually bankrupt and ultimately destructive of belief in God. And, I am apparently not alone in this second belief; several of the comments on Fuller's post express essentially the same misgivings.

The problem here is the problem of theodicy. Fuller asserts that theodicy was originally a much broader topic than it is today. According to him,

Theodicy exists today as a boutique topic in philosophy and theology, where it’s limited to asking how God could allow so much evil and suffering in the world.

However, according to Fuller, theodicy once encompassed

"...issues that are nowadays more naturally taken up by economics, engineering and systems science – and the areas of biology influenced by them: How does the deity optimise, given what it’s trying to achieve (i.e. ideas) and what it’s got to work with (i.e. matter)? This broader version moves into ID territory, a point that has not escaped the notice of theologians who nowadays talk about theodicy. [emphasis in original]

Setting aside Fuller's historical analysis of the meaning(s) of theodicy (which I believe is both incorrect and the reverse of the actual historical evolution of the idea), I believe that Fuller gives Christians who still believe in the primacy of revelation over reason good reason to be concerned about the theological implications of ID:

"[Some theists are] uneasy about concepts like ‘irreducible complexity’ for being a little too clear about how God operates in nature. The problem with such clarity, of course, is that the more we think we know the divine modus operandi, the more God’s allowance of suffering and evil looks deliberate, which seems to put divine action at odds with our moral scruples. One way out – which was the way taken by the original theodicists – is to say that to think like God is to see evil and suffering as serving a higher good, as the deity’s primary concern is with the large scale and the long term.

I have pointed out in an earlier blogpost that this line of reasoning necessarily leads to the conclusion that God (i.e. the "intelligent designer" of ID theory) is a utilitarian Whose means are justified by His ends. As I have pointed out, this conclusion is both morally abhorrent and contrary to Christian doctrine. Fuller agrees, pointing out that "...religious thinkers complained about theodicy from day one":

"...a devout person might complain that this whole way of thinking about God is blasphemous, since it presumes that we can get into the mind of God – and once we do, we find a deity who is not especially loveable, since God seems quite willing to sacrifice His creatures for some higher design principle."

This was precisely my point in my earlier post, and it parallels Darwin's feeling about the more negative attributes of the deity.

However, Fuller takes a different tack in his analysis of theodicy:

"...it’s blasphemous to suppose that God operates in what humans recognise as a ‘rational’ fashion. So how, then, could theodicy have acquired such significance among self-avowed Christians in the first place...and...how could its mode of argumentation have such long-lasting secular effects...in any field [such as evolutionary theory] concerned with optimisation?

He then goes on to make essentially the same argument as that put forth by almost all ID supporters, an argument by analogy:

We tend to presume that any evidence of design is, at best, indirect evidence for a designer. But this is not how the original theodicists thought about the matter. They thought we could have direct (albeit perhaps inconclusive) evidence of the designer, too. Why? Well, because the Bible says so. In particular, it says that we humans are created in the image and likeness of God. At the very least, this means that our own and God’s beings overlap in some sense. (For Christians, this is most vividly illustrated in the person of Jesus.)

And how, precisely, is this an argument by analogy? Here it is:

The interesting question, then, is to figure out how much of our own being is divine overlap and how much is simply the regrettable consequence of God’s having to work through material reality to embody the divine ideas ‘in’ – or, put more controversially, ‘as’ — us. Theodicy in its original full-blooded sense took this question as its starting point. [emphasis added]

By "overlap" Fuller clearly means "analogy"; that is, how analogous is the "design" of nature (presumably brought about by the "intelligent designer", i.e. God) to human (and therefore divine) "design"? This inquiry, therefore, is based on the assumption that finding such analogies is prima facie proof that "design" in nature is the result of "intelligence" (and therefore, by extension, "divine intelligence").

But, as any undergraduate in elementary logic has learned, arguments by analogy alone are not valid evidence for anything. This is because there is nothing intrinsic to analogies that can allow us to determine their validity. As I have pointed out in an earlier blogpost, all analogies are false to some degree: the only "true" analogy to a thing is the thing itself.

Fuller lists four reasons why theodicy became important at about the same time as natural theology. These are:

• that the widespread publication of the Holy Bible not only facilitated the rise of Protestantism, it also made possible "individual confirmation" of one's "overlap" (i.e. analogy) with the deity;

• that "...theodicists...read the Bible as the literal yet fallible word of God. There is scope within Christianity for this middle position because of known problems in crafting the Bible, whose human authorship is never denied...."

• that "...theodicists...claimed legitimacy from Descartes, whose ‘cogito ergo sum’ proposed an example of human-divine overlap, namely, humanity’s repetition of how the deity establishes its own existence. After all, creation is necessary only because God originally exists apart from matter, and so needs to make its presence felt in the world through matter...."; and

• that the Scientific Revolution shifted the focus of theology from revelation to empirical investigation, grounding belief in God and His intentions in observable reality via arguments by analogy.

Let's summarize all of this before going on. According to Fuller, theodicy entails that:

1) the Holy Bible illustrates the analogies between humans and God;

2) the Holy Bible is an imperfect document, written by imperfect humans (and, by extension, should not necessarily be taken literally);

3) the Cartesian cogito ergo sum provides a paradigm of the analogy between human and divine "intelligence" by pointing to the connections between "supernatural" ideas and "natural" phenomena, and

4) the scientific method, fundamentally grounded in empirical verification, provides the most valid paradigm for understanding reality.

Here is where I find the connection to The Name of the Rose. Umberto Eco has pointed out that the title of his novel has several allusions, including Dante's mystic rose, "go lovely rose", the War of the Roses, "rose thou art sick", too many rings around Rosie, "a rose by any other name", "a rose is a rose is a rose", the Rosicrucians...there are probably as many meanings as there are readers, and more. Eco asserts that the concluding Latin hexameter,

stat rosa pristina nomine, nomina nuda tenemus ("and what is left of the rose is only its name")

points to a nominalist interpretation of his novel (see "Accuracy, Precision, Nominalism, and Occam's Razor".

And I agree with his assessment; the name of the rose is not the rose. Or, as Korbzybski put it, the map is not the territory. However, this conclusion can be taken in one of two ways. According to the first (which is based on Platonic idealism), the idea of the rose is what "matters". That is, the idea of the rose pre-exists the rose, and therefore brings the rose into existence. The idea of the rose, therefore, is what is real (hence "Platonic realism"). This is the approach taken by revelation theologists, natural theologists, and ID supporters: that the "design" of the rose (i.e. the "idea" in the "mind" of the "intelligent designer") comes first, and is made manifest in the actual, physical rose.

However, an alternative interpretation is that the rose comes first; our name for the entities which exhibit "roseness" is based on our perception of the analogies between those observed entities we come to call "roses". This is the approach taken by virtually all natural scientists, especially evolutionary biologists. As I have pointed out elsewhere, the "designer" in this case is nature itself; the environment (both external and internal) of the phylogenetic lineage of the entities we call "roses". The "design" produced by this "designer" is encoded within the genome of the rose, and expressed within its phenotype, which is made manifest by an interaction between the rose's genome and its environment.

This view is perhaps most succinctly expressed by Darwin himself, in the concluding paragraph of the Origin of Species:

It is interesting to contemplate an entangled bank, clothed with many plants of many kinds, with birds singing on the bushes, with various insects flitting about, and with worms crawling through the damp earth, and to reflect that these elaborately constructed forms, so different from each other, and dependent on each other in so complex a manner, have all been produced by laws acting around us. [emphasis added]

Darwin saw the physical world as being entirely regulated by a set of natural laws, including laws which had the effect of producing the "origin of species" and evolutionary adaptations. In his published writings, he declined to attribute the authorship of such laws to a deity, and in his private correspondence he generally refused to speculate on it as well.

This is precisely the same position taken by almost all evolutionary biologists, and is echoed in the words of William of Baskerville, Umberto Eco's protagonist in The Name of the Rose, who at the conclusion of the book says:

"It's hard to accept the idea that there cannot be an order in the universe because it would offend the free will of God and His omnipotence."
- William of Baskerville, The Name of the Rose, by Umberto Eco (William Weaver, translator)

REFERENCES CITED:

Eco, U. (Weaver, W., translator) (1983) A Postscript to The Name of the Rose. Harcourt, Brace, Jovanovitch Publishers, New York, NY, ISBN #015173156X, 84 pages.

For those who are interested, I will be keeping up with Steve Fuller's later posts on this subject at Uncommon Descent. For now, have a happy new year!

As always, comments, criticisms, and suggestions are warmly welcomed!

--Allen

The "Intelligent Design" Movement on College and University Campuses is Dead

AUTHOR: Allen MacNeill

SOURCE: Original essay

COMMENTARY: That's up to you...

On 22 December 2005, I posted a critical analysis of a press release on the Kitzmiller v. Dover decision, written by Dr. William Dembski, one of the founders of the "intelligent design" movement (Dr. Dembski's press release is apparently no longer available online). My analysis of Dembski's press release was hosted by Ed Brayton at his blog, Dispatches from the Culture Wars (you can find it here). In my analysis, I noted that Dr. Dembski had made a series of statements that were so divergent from the actual facts that they could be interpreted as symptoms of delusional thinking on the part of Dr. Dembski, if not deliberate falsehoods.

Here's the claim by Dr. Dembski that I would like to re-examine in this post:

Three years ago, there was one Intelligent Design and Evolution Awareness (IDEA) Center at the University of California-San Diego. Now there are thirty such centers at American colleges and universities, including UC Berkeley and Cornell. These centers are fiercely pro-ID. [emphasis added]

Dr. Dembski strongly implied in his press release that these IDEA Centers were essentially research centers, such as those commonly found at college and university campuses.

Well, they aren't...or, rather, weren't. They weren't "research centers" or anything like it. They were clubs, similar to the kinds of student-centered special interest clubs that abound on most college and university campuses. Such clubs have several characteristics in common:

1) they are founded, supported, and run by students (sometimes with support from affiliated national organizations),

2) they often have to have permission from the administration to use classrooms or other facilities for meetings, and

3) they sometimes receive funding from students, derived from student activities fees.

To do these things, campus organizations typically have to show that they have no political or religious requirements or ties, as this could jeopardize the academic institution's not-for-profit educational status. This was a problem for IDEA Clubs, for several reasons:

1) they were usually founded, supported, and run by students who received encouragement and training to do so from the national IDEA Center, a spinoff of the Discovery Institute in Seattle, Washington, the political "nerve center" of the "intelligent design movement";

2) the IDEA Clubs often met in campus classrooms or other facilities; and

3) some IDEA clubs did in fact receive funding derived from student activities fees.

This was problematic for two simple reasons:

1) the Discovery Institute receives much of its funding from religious organizations, especially those supported by Christian "reconstructionist" Howard Ahmanson (that this is the case can be easily verified by reading the so-called "wedge document", formulated by the Discovery Institute as a fund-raising tool);

2) the IDEA Center required that the founders and officers of the IDEA Clubs they helped organize and support be Christians.

This was the case for the IDEA Club chapter founded at Cornell University, with whom I had several debates and public meetings. The requirement that the Cornell IDEA Club's officers be Christians was withheld from its membership by its founders until it was made public by their opponents. This caused dissension within the club and eventually led to the modification of this policy by the national IDEA Center administration.

And so, to the purpose for this post: it appears from all indications that the IDEA Club "movement" (and, by extension, the "intelligent design movement" as a whole) is dead. You can verify this by going to the website of the national IDEA Center and clicking through the various links located there. I did that this morning, and found it very enlightening. To save you time, here is what I found (the links are listed first, followed by what they lead to):

Upcoming Events: empty (no events listed)

Press Releases:: except for a press release on "Expelled: No Intelligence Allowed" (the movie) and the online publication of the Spring, 2008 Light Bulb Newsletter (see below), the most recent press release is dated 11/11/06

Classes & Seminars: last updated spring 2004

IDEA Conferences: none

ORIGINS News Updates: last updated 2005

The Light Bulb Newsletter: started publication online (.pdf format) in 2002; listed as quarterly, but only eight out of twenty-six issues have been posted; most recent issue (Summer 2008) consisted almost entirely of a review of the movie "Expelled" (see link, above)

Listserves & Discussion Boards: none

Events Archive: last updated 05/24/07, previously updated on 07/26/03

Student Training Conferences: (for students interested in forming an IDEA Club) last conference held on 09/27-28/02

Ah, but this only indicates that the national IDEA Center is now moribund. Surely something is happening in the 35 international chapters, located at high schools, community colleges, colleges, and universities around the world? Well, here's the list, followed by what you find when you click on the link:

Armstrong Atlantic State University (GA): last updated 01/09/06; virtually no content

Baraboo IDEA Club (academic affiliation not listed) (WI): 404:File Not Found

Braeside High School, Nairobi, Kenya: IDEA Center press release, dated 09/15/03; when link to actual site clicked, received 404:File Not Found

California State University, Sacramento (CA): no events, no content, last updated 11/14/02

Cornell University (NY): when link to actual site clicked, received 404:File Not Found; blog last updated on 03/11/07

Fork Union Military Academy (VA): IDEA Center press release, dated 08/14/04; no actual website or content linked or listed at associated institution

Franciscan University of Steubenville (OH): IDEA Center press release, dated 03/12/04; no actual website or content linked or listed at associated institution

George Mason University (VA): IDEA Center press release, dated 04/06/05; no actual website or content linked or listed at associated institution

Hillsdale College (MI): IDEA Center press release, dated 09/20/03; no actual website or content linked or listed at associated institution

James Madison University (VA): IDEA Center press release, dated 04/06/05; no actual website or content linked or listed at associated institution

Midwestern State University (TX): IDEA Center press release, dated 04/13/04; no actual website or content linked or listed at associated institution

Myers Park High School (NC): when link to actual site clicked, received 404:File Not Found

Poway High School (CA): no content or events listed (no date listed for last update)

Pulaski Academy (AR): IDEA Center press release, dated 09/15/03; no actual website or content linked or listed at associated institution

Scripps Ranch High School (CA): IDEA Center main website homepage; no actual website or content linked or listed at associated institution

Seattle Central Community College (WA): when link to actual site clicked, received 404:File Not Found

South Mecklenburg High School (NC): IDEA Center press release, dated 08/14/04; no actual website or content linked or listed at associated institution

Stanford University (CA): IDEA Center main website homepage; no actual website or content linked or listed at associated institution

Tri-Cities IDEA Club (WA): no events listed; last updated on 05/08/08

University of California, Berkeley (CA): 403:Access Forbidden

University of California, San Diego (CA): when link to actual site clicked, received 404:File Not Found

University of Illinois, Urbana-Champaign (IL): IDEA Center press release, dated 04/06/05; no actual website or content linked or listed at associated institution

University of Mississippi ("Ole' Miss") (MS): IDEA Center main website homepage; no actual website or content linked or listed at associated institution

University of Missouri (MO): IDEA Center main website homepage; no actual website or content linked or listed at associated institution

University of Nebraska, Lincoln (NE): when link to actual site clicked, received 404:File Not Found

University of Oklahoma (OK): when link to actual site clicked, received 404:File Not Found

University of the Phillipines: IDEA Center press release, dated 07/11/04; no actual website or content linked or listed at associated institution

University of Texas, Dallas (TX): no events listed; last updated on 06/14/05

University of Victoria (BC): no events listed; last updated May, 1999

University of Virginia (VA): IDEA Center press release, dated 08/14/04; no actual website or content linked or listed at associated institution

Vanderbilt University (TN): IDEA Center main website homepage; no actual website or content linked or listed at associated institution

Wake Forest University (NC): IDEA Center press release, dated 04/06/05; no actual website or content linked or listed at associated institution

Western Baptist College (OR): IDEA Center press release, dated 04/06/05; no actual website or content linked or listed at associated institution

Westminster College (MO): IDEA Center press release, dated 04/06/05; no actual website or content linked or listed at associated institution

And there you have it: not one of the IDEA Clubs affiliated with an academic institution is still functioning. Indeed, only one of the clubs listed has even updated its website during the past year (the Tri-Cities IDEA Club).

UPDATE (01/04/09): The Tri-Cities IDEA Club website has now descended into "Under Construction/Placeholder" Hell, and so all of the current links to IDEA Clubs at the national IDEA Club website are currently non-functional.

Furthermore, a quick statistical analysis is also illuminating:

1) there are 39 IDEA Clubs listed, not 35 (as stated at the IDEA Club main website);

2) of the 39 listed IDEA Clubs, eight (21%) are located at high schools or community colleges;

3) four (17%) are located at religious institutions;

4) nine (23%) simply do not exist (i.e. have 404: File Not Found at their link); and

5) 18 (46%) have links that simply redirect to either a national IDEA Center press release or main website homepage.

These are the "intelligent design research centers" about which Dr. Dembski spoke so glowingly in his analysis of the effects of the Kitzmiller v. Dover Area School Board decision.

What can one conclude from this analysis? I conclude five things:

1) that the national IDEA Club website is essentially what is known online as a "shell site" (that is, a place-holder with no real content);

2) that the "movement" represented by the IDEA Club organization peaked in late 2005 or early 2006 (around the time of the Kitzmiller v. Dover trial);

3) since then (i.e. since Judge Jones issued his now-famous decision) it has died almost everywhere;

4) the majority of the output of the "intelligent design movement" consisted of press releases (and produced no empirical science of any kind); and

5) my conclusion in my critical review of Dr. Dembski's analysis of the Kitzmiller v. Dover Area School Board decision was essentially correct: he was (and probably still is) either delusional or a bald-faced liar.

So, why did I illustrate this post with a picture of a dodo? Because, like the "intelligent design" movement, the dodo was notorious for its stupidity and that fact that it is extinct.

UPDATE (09/01/09): All of the current links to IDEA Clubs at the national IDEA Club website are currently non-functional; if this keeps up, they may fossilize.

As always, comments, criticisms, and suggestions are warmly welcomed!

--Allen

Riding the Evolution-Design Roller Coaster

[Scroll Down For Update]

This has certainly been an educational experience...but what else should one expect at Cornell? The past week has been a roller coaster of media attention, not to mention extreme reactions from both sides of the issue. What started out as an act of kindness toward an old and dear friend (my colleague and mentor, Will Provine, who was originally scheduled to teach this course), turned into a media circus, conducted almost entirely online. Here's the backstory:

For years Will Provine and I have been teaching an undergraduate seminar in the Cornell Summer Session entitled "Seminar in History of Biology." Between ourselves, we have always called the course "philosophical implications of evolution," and have always thought of it in those terms. The course description stayed the same from year to year, but the focus of the course changed, depending on what we found most interesting to discuss with our students. For the past few years, Will has focussed on the implications of evolution for the concept of human free will. When I taught the course, I focused on three topics: the implications of evolution for free will, purpose, and ethics.

Last fall, when we began talking about the focus of the course for this summer, Will (who was scheduled to teach the course) decided to focus exclusively on "intelligent design theory." Anyone who knows Will (or me, for that matter) knows that he always invites people from the opposing side to make a presentation in his course. He has debated Phillip Johnson several times, both at Cornell and Stanford, and several ID theorists (including Michael Behe and John Stanford) have made presentations in his large evolution course at Cornell. And so, since we both know the students in the Cornell IDEA Club, we planned to contact them and see if they would be interested in participating in some way in the seminar course this summer.

Then tragedy struck in Will's family, and he was unable to committ to teaching the seminar this summer. He asked me to fill in for him, and I agreed to do so. I went ahead with our plans to invite the Cornell IDEA folks to participate and submitted the course description and reading list to the department and to the Summer Session.

The Cornell IDEA Club then posted a notice on their blog about the course, pointing out that it would be a seminar in which intelligent design theory would be discussed in the larger framework of its relationship to evolutionary theory. However (perhaps because of the source), this was immediately picked up by several websites supporting ID (most notably World Net Daily) and spun as "Cornell to Offer Course in Intelligent Design."

And that was when the roller coaster crested the top of the "pull" hill and started its free roll down. The Site Meter hit counter at the bottom of my blog, which had been reading < 50 hits/day jumped to > 600 hits/hour. I was unaware of this until I glanced at it early Monday morning and was non-plussed...what in the world was happening? By Tuesday, the spin had become positively centrifugal: the course, the proposed content, the reading list, the venue, and everything else about the course (including my personal character) were being debated by literally thousands of people who knew absolutely nothing about me nor (apparently) about the course.

Luckily my Site Meter shows referrals, and so I quickly found out where most of the traffic to my site was coming from and posted much more detailed clarifications of the course, mostly for the benefit of the vast army of people who don't know me nor where I stand on the issues. The result has been very interesting: although there is less euphoria among the ID supporters, there is respect for the fact that the course is intended to be a forum for free and open discussion on the topic of purpose in nature, with ID as one of the principle examples.

But not the only one, of course. As I pointed out in the course description, the concept of purpose is one that evolutionary biologists have debated and investigated for almost two centuries. Darwin himself talked about the idea of purpose in nature, in both the Origin of Species and The Descent of Man. No less eminent an evolutionary biologist than Ernst Mayr wrote several important papers on the subject, responding to other papers by such luminaries in the field as Francisco Ayala, Colin Pittendrigh, and William Wimsat. Philosophers have also weighed in on the issue, beginning with Aristotle and including Andrew Woodfield, Ernst Nagel, and, most recently, Michael Ruse.

Most disconcerting to me were some of the early comments from evolutionary biologists, who asserted that ID should not even be mentioned in a course in evolutionary biology. Well, I not only teach a course on evolution, I also sit in on the other introductory evolution courses at Cornell and elsewhere, and ID theory is mentioned in all of them. True, it is mentioned in the context of an alternative explanation for adaptation in nature, one that is far outside the boundaries of mainstream science, but mentioned none the less.

The difference between what happens in a lecture course on evolution and what will happen this summer in the seminar course is that, rather than lecturing on the subject, I will (as always) invite the participants in the seminar to inform themselves about the subject and discuss it with as much clarity and vigor as they can muster. I believe (based on past experience) that when the cases for ID and evolutionary biology are fully and fairly made in this way, evolutionary biology will be the winner. After all, it has mountains of empirical evidence to back it up, and empirical evidence is the basis for all of science, as far as I understand it.

In answer to some of my critics from evolutionary biology, therefore, I feel that it is very appropriate for this kind of discussion to take place in a science course, rather than just a history or philosophy of biology course. Students, including science majors, are far too often not given enough credit for their ability to both formulate and judge rational arguments in a free and open forum of ideas. Despite the fact that the topic is ostensibly the philosophy of science, the debate over the validity of ID versus evolutionary theory is fundamentally a scientific debate. If scientists refuse to debate the subject, we will leave the floor open for not-quite-science, pseudoscience, and (worst of all) anti-science to claim victory, and believe me that will be what the general public perceives the ID community has achieved.

Furthermore, the paradox of purpose in nature is one that has not yet been solved by evolutionary biologists. What are evolutionary adaptations if not structural and functional characteristics that serve a purpose in the life of an organism? While it sounds silly to say that rocks fall "in order to" reach the ground, it doesn't sound silly to say that the heart pumps the blood "in order to" circulate it throughout the body. The debate over such explanations is not just semantic, and as Ernst Mayr pointed out in several articles and his book Toward a New Philosophy of Biology, focussing on the "purposefulness" of adaptations has important implications for evolutionary biology, as well as such diverse fields as cognitive psychology, epistemology, and the development of "expert" computer systems (not to mention "smart weapons" like the eminently teleological "Sidewinder" missile).

So, we shall proceed this summer, a little less naive about the "culture wars", but firmly in the belief that courteous, rational, informed discussion is the only reliable way to truth. And then, when we come to the end, we can step off the roller coaster, take a deep breath, and go look for a cotton candy stand.

UPDATE (as of Mon17Apr06@16:59EST)
After a week of riding the roller coaster, several discussions stand out as representing where things were and are (and probably will be, once the course actually starts). Here they are (be sure to scroll down and read the comments):

Design Paradigm: Evolution and Design

Design Paradigm: Teaching ID

Design Paradigm: Why Teach Design

Panda's Thumb: Comments on "Riding the Evolution-Design Roller Coaster"

Panda's Thumb: Neutrality, Evolution, and ID

Sounding the Trumpet: Cornell Offers First Class on Intelligent Design

Telic Thoughts: Cornell Offers Course on Intelligent Design I

Telic Thoughts: Cornell Offers Course on Intelligent Design II

Uncommon Descent: ID at Cornell, John Sanford and Allen MacNeill

Evolution and Design: What Will the Course be About?

ARTICLE: Cornell to Offer Class on Intelligent Design

SOURCE: The Associated Press

COMMENTARY: Allen MacNeill (following the article)

ITHACA, N.Y. (AP) — Cornell University this summer will offer a class on intelligent design, a theory that has sparked heated debate around the country on whether alternatives to evolution should be taught in public schools.

The course will include texts that oppose and support the theory of intelligent design and will be offered through the undergraduate biology program. It will be a history of biology class that looks at ethics and philosophy.

"I'm not going to be bashing (intelligent design), but I'm also not going to be advocating it," said lecturer Allen MacNeill, an evolutionary biologist who will teach the course. "I'm going to be using it — and evolutionary biology too — to think about these very complicated ideas."

Cornell President Hunter Rawlings III in an Oct. 21 speech condemned the teaching of intelligent design as science, calling it "a religious belief masquerading as a secular idea."

Intelligent design is a theory that argues that life is too complex to have developed through evolution, implying a higher power must have had a hand. It has been harshly criticized by The National Academy of Sciences and the American Association for the Advancement of Science, which have called it repackaged creationism.

Around the country, attempts to introduce public school students to alternatives to evolution such as intelligent design have largely failed.

Hannah Maxson, president of the Intelligent Design Evolution Awareness Club at Cornell, said she is glad the issue is being taken seriously.

"We'd just like a place at the table in the scientific give-and-take," she said.

********************************************************************************
COMMENTARY:

Let me assure my faithful readers that I am not “teaching intelligent design” at Cornell Univesity this summer. Rather, I am offering a seminar course in which the participants (including me) will attempt to come to some understanding vis-a-vis the following:

As Ernst Mayr pointed out in his 1974 paper (”Teleological and Teleonomic: A New Analysis.” In Boston Studies in the Philosophy of Science, Volume XIV, pages 91 -117), it may be legitimate for evolutionary biologists to refer to adaptations as teleological. However, such adaptations have evolved by natural selection, which itself is NOT a purposeful process. Therefore, we have a fascinating paradox: purposefulness can evolve (as an emergent property) from non-purposeful matter (and energy, of course) via a process that is itself purposeless (as far as we can tell). This immediately suggests the following questions:

• Is there design or purpose anywhere in nature?
• If so, are there objective empirical means by which it can be detected and its existence explained?
• Can the foregoing questions be answered using methodological naturalism as an a priori assumption?
• What implications do the answers to these questions have for science in general and evolutionary biology in particular?

To answer these questions, we will read several books and a selection of articles on the subject of design and purpose in nature (the course description is available here). As you can see from the reading list, we will be looking at all sides of this very challenging issue. My own position is very strongly on the side of evolutionary biology (i.e. in the tradition of “methodological naturalism”). Consequently, I disagree very strongly with the positions of Michael Behe, William Dembski, Phillip Johnson, and other representatives of the Discovery Institute. I will therefore be attacking both their positions and the metaphysical assumptions upon which they are based with as much logic and vigor as I can muster. At the same time, I have invited members of the Cornell IDEA Club to participate in the course and to explain and defend their beliefs and positions. From my previous interactions with them, I expect that they will make an equally forceful and well-argued case for their position. The students taking the course will be expected to follow the arguments, participate in them, and come to their own conclusions, which they will then be required to defend to the rest of us. Regardless of whether they agree with me or with my opponents, their work will be judged on the basis of logical coherence and marshalling of references in support of their arguments.

As to the question of whether “intelligent design theory” is worthy of study (and is especially appropriate for a science-oriented seminar course), I have several reasons to believe that it is:

First, by clearly drawing a distinction between the traditional scientific approach (i.e. “methodological naturalism”) and the “supernaturalist” approach, we can clarify just what science is capable of (and what it isn’t). Like Ernst Mayr, I believe that the question of the existence of design or purpose in nature can ultimately be answered without resort to supernatural explanations. Indeed, as an evolutionary psychologist, I believe that we do have the ability to recognize design and purpose in nature (and to act purposefully ourselves), and that this ability is the result of natural selection. That is, both of these abilities have adaptive value in a world in which some phenomena are not designed and/or purposeful and others are (the latter having potentially fatal consequences if unrecognized).

Secondly, by studying what I believe to be a flawed attempt at identifying and quantifying design or purpose in nature, we may be able to do a better job of it. Clearly, there are purposeful entities capable of “intelligent design” in the universe: I am one and I infer that you are another. There are also objects and processes that clearly are not: the air we are both currently breathing clearly fall into this class. As a scientist committed to naturalistic explanations for natural phenomena, it is clear to me that there must be some way of discerning between these two classes of objects and processes, as both of them are clearly “natural.” Therefore, we will use several approaches to the identification and explanation of design and purpose to do so.

Thirdly, the recent resurrection of “intelligent design theory” has historical and political, as well as scientific roots. By studying these, we can learn better how science proceeds, how scientific hypotheses are tested, and how scientific theories are validated (and invalidated). In my opinion, “intelligent design theory” as it is currently promulgated falls far short of the criteria for natural science, but is very useful at demonstrating how to distinguish between science and pseudoscience.

Finally, the question of design and purpose in nature is one that goes back to the foundation of western philosophy. The Ionian philosophers - Thales, Anaximander, Democritus, Epicurus, and their Roman descendant Lucretius - were the first people in recorded history to assert that nature can be explained without reference to supernatural causes. Their ideas were overshadowed by the academy of Plato and his student, Aristotle, who proposed that supernatural and teleological causes were primary. Darwin revolutionized western science because he completed the subversion of the Platonic/Aristotelian world view, replacing it with a naturalistic one much more like that of the Ionians. It is this tradition we will investigate, and which I hope we can in some way emulate this summer.

Evolution and Design: Is There Purpose in Nature?

I am very pleased and excited to announce the following new course at Cornell:

COURSE LISTING: BioEE 467/B&Soc 447/Hist 415/S&TS 447 Seminar in History of Biology

SEMESTER: Cornell Six-Week Summer Session, 06/27/06 to 08/03/06

COURSE TITLE: Evolution and Design: Is There Purpose in Nature?

COURSE INSTRUCTOR: Allen MacNeill, Senior Lecturer in Ecology & Evolutionary Biology, Cornell University

COURSE DESCRIPTION: This seminar addresses, in historical perspective, controversies about the cultural, philosophical, and scientific implications of evolutionary biology. Discussions focus upon questions about gods, free will, foundations for ethics, meaning in life, and life after death. Readings range from Charles Darwin to the present (see reading list, below).

The current debate over "intelligent design theory" is only the latest phase in the perennial debate over the question of design in nature. Beginning with Aristotle's "final cause," this idea was the dominant explanation for biological adaptation in nature until the publication of Darwin's Origin of Species. Darwin's work united the biological sciences with the other natural sciences by providing a non-teleological explanation for the origin of adaptation. However, Darwin's theory has been repeatedly challenged by theories invoking design in nature.

The latest challenge to the neo-darwinian theory of evolution has come from the "intelligent design movement," spearheaded by the Discovery Institute in Seattle, WA. In this course, we will read extensively from authors on both sides of this debate, including Francisco Ayala, Michael Behe, Richard Dawkins, William Dembski, Phillip Johnson, Ernst Mayr, and Michael Ruse. Our intent will be to sort out the various issues at play, and to come to clarity on how those issues can be integrated into the perspective of the natural sciences as a whole.

In addition to in-class discussions, course participants will have the opportunity to participate in online debates and discussions via the instructor's weblog. Students registered for the course will also have an opportunity to present their original research paper(s) to the class and to the general public via publication on the course weblog and via THE EVOLUTION LIST.

INTENDED AUDIENCE: This course is intended primarily for students in biology, history, philosophy, and science & technology studies. The approach will be interdisciplinary, and the format will consist of in-depth readings across the disciplines and discussion of the issues raised by such readings.

PREREQUISITES: None, although a knowledge of evolutionary theory and philosophy of biology would be helpful.

DAYS, TIMES, & PLACES: The course will meet on Tuesday and Thursday evenings from 6:00 to 9:00 PM in Mudd Hall Room 409 (The Whittaker Seminar Room), beginning on Tuesday 27 June 2006 and ending on Thursday 3 August 2006. We will also have an end-of-course picnic at a location TBA.

CREDIT & GRADES: The course will be offered for 4 hours of credit, regardless of which course listing students choose to register for. Unless otherwise noted, course credit in BioEE 467/B&Soc 447 can be used to fulfill biology/science distribution requirements and Hist 415/S&TS 447 can be used to fulfill humanities distribution requirements (check with your college registrar's office for more information). Letter grades for this course will be based on the quality of written work on original research papers written by students, plus participation in class discussion.

COURSE ENROLLMENT & REGISTRATION: All participants must be registered in the Cornell Six-Week Summer Session to attend class meetings and receive credit for the course (click here for for more information and to enroll for this course). Registration will be limited to the first 18 students who enroll for credit. Auditors may also be allowed, space permitting (please contact the Summer Session office for permission to audit this course).

REQUIRED TEXTS (all texts will be available at The Cornell Store):

Behe, Michael (2006) Darwin's Black Box: The Biochemical Challenge to Evolution
Paperback: 352 pages
Publisher: Free Press
ISBN: 0743290313

Dawkins, Richard (1996) The Blind Watchmaker: Why the Evidence of Evolution Reveals a Universe Without Design
Paperback: 400 pages
Publisher: W. W. Norton (reissue edition)
ISBN: 0393315703

Dembski, William (2006) The Design Inference : Eliminating Chance through Small Probabilities
Paperback: 272 pages
Publisher: Cambridge University Press
ISBN: 0521678676

Johnson, Phillip E. (2002) The Wedge of Truth: Splitting the Foundations of Naturalism
Paperback: 192 pages
Publisher: InterVarsity Press
ISBN: 0830823956

Ruse, Michael (2006) Darwin and Design: Does Evolution Have a Purpose?
Paperback: 384 pages
Publisher: Harvard University Press
ISBN: 0674016319

OPTIONAL TEXTS (all texts will be available at The Cornell Store):

Darwin, Charles (E. O. Wilson, ed.) (2006) From So Simple a Beginning: Darwin's Four Great Books
Hardcover: 1,706 pages
Publisher: W. W. Norton
ISBN: 0393061345

Dembski, William & Ruse, Michael (2004) Debating Design: From Darwin to DNA
Hardcover: 422 pages
Publisher: Cambridge University Press (July 12,
ISBN: 0521829496

Forrest, Barbara & Gross, Paul R. (2004) Creationism's Trojan Horse: The Wedge of Intelligent Design
Hardcover: 416 pages
Publisher: Oxford University Press, USA
ISBN: 0195157427

Graffin, Gregory W. (2004) Evolution, Monism, Atheism, and the Naturalist World-View
Paperback: 252 pages
Publisher: Polypterus Press (P.O. Box 4416, Ithaca, NY, 14852; can be purchased online at:
http://www.cornellevolutionproject.org/obtain.html)
ISBN: 0830823956

Perakh, Mark (2003) Unintelligent Design
Hardcover: 459 pages
Publisher: Prometheus Books
ISBN: 1591020840

For more information about this course, click here to email me directly.