Predictions of Intelligent Design Creationism

I love it when they make predictions. Here's what Casey Luskin just posted over on Evoluton News & Views (sic) [A Response to Questions from a Biology Teacher: How Do We Test Intelligent Design?]

Regarding testability, ID makes the following testable predictions:

(1) Natural structures will be found that contain many parts arranged in intricate patterns that perform a specific function (e.g. complex and specified information).

Such natural structures exist. They are perfectly compatible with evolution. This prediction does not distinguish between Intelligent Design Creationism and real science.

(2) Forms containing large amounts of novel information will appear in the fossil record suddenly and without similar precursors.

The vast majority of of species with novel information have arisen gradually with plenty of transitional fossils to document their evolution. In a small number of cases (e.g. Cambrian Explosion) the evidence for evolution from known precursors is too sophisticated for creationists to follow. This prediction is not supported; therefore, Intelligent Design Creationism is falsified for all species where we have lots of data.

(3) Convergence will occur routinely. That is, genes and other functional parts will be re-used in different and unrelated organisms.

Convergence is perfectly consistent with evolution. This prediction is meaningless.

(4) Much so-called “junk DNA” will turn out to perform valuable functions.

Most of our genome is junk. The evidence for this is overwhelming. Intelligent Design Creationism has been falsified.

That was easy.

In this regard, ID is falsifiable. When we test these predictions, ID passes those tests.

No it doesn't. Two of the "tests" are consistent with evolution so the "test" is meaningless. Intelligent Design Creationism fails the other two tests.

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What Is This?

 
Some of you might not be regular readers of Panda's Thumb. If you're one of them, shame on you. Check it out to see what kind of an organism is shown in the photo. Is it animal, plant, fungus, protist, or bacterium?

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Accommodationism in Dover

The Kitzmiller v. Dover trial took place in September/October 2005. The issue was whether Intelligent Design Creationism should be presented to Dover high school students as a valid scientific controversy [Kitzmiller v. Dover Area School District. The plaintiffs successfully argued that Intelligent Design was a religious view and as such it should be excluded from the science classroom.

The general thrust of the plaintiff's argument was laid out in the opening remarks of their lawyer (Eric Rothschild). They intended to show that science is restricted to natural causes. It cannot make statements about the supernatural. Since intelligent design refers to God it must be religion, not science, and should not be presented in a science classroom.

At this trial, you will hear the parties use the term "methodological naturalism." Methodological naturalism is the term used to describe science as self-imposed limitation, that it will only consider natural causes for natural phenomena. Science does not consider supernatural explanations because it has no way of observing, measuring, repeating, or testing supernatural events. It doesn't mean that supernatural events, including divine miracles, have not happened, just that science cannot properly make any statements about them.

But intelligent design will not accept the well-established boundaries of science and openly rejects methodological naturalism, the way science has been practiced for centuries. Why? Because it has to. In the end, no matter how many stones intelligent design throws at the theory of evolution, the only alternative it presents for the development and diversity of life, the only explanation for how a bacterial flagellum or the human eye came to be is a miracle, an abrupt appearance, an act of supernatural creation. That, by itself, establishes intelligent design as a religious argument, not a scientific argument, for the creation of biological life that cannot be taught to public school students.

This position is convenient because it defines non-overlapping magisteria. It means that someone can believe in miracles and supernatural beings without violating the principles that govern science. It's a good way of making the claims of intelligent design appear to be outside the bounds of science while, at the same time, allowing moderate religious scientists to live under the big tent of science.

It's a politically and legally effective tactic, but it it correct? I don't think it is. I think science is allowed to investigate claims of miracles and whether there are supernatural beings, just as it's allowed to investigate claims of the paranormal.

Whether or not this is a good description of science, it's clear that in the context of Kitzmiller v Dover the tactic was very successful. The Judge, John E. Jones III, accepted the definition of science and noted in his ruling that science is limited to methodological naturalism [Memorandum Opinion: Kitzmiller et al v. Dover Are School District et al.].

Expert testimony reveals that since the scientific revolution of the 16th and 17th centuries, science has been limited to the search for natural causes to explain natural phenomena. (9:19-22 (Haught); 5:25-29 (Pennock); 1:62 (Miller)). This revolution entailed the rejection of the appeal to authority, and by extension, revelation, in favor of empirical evidence. (5:28 (Pennock)). Since that time period, science has been a discipline in which testability, rather than any ecclesiastical authority or philosophical coherence, has been the measure of a scientific idea’s worth. (9:21-22 (Haught); 1:63 (Miller)). In deliberately omitting theological or “ultimate” explanations for the existence or characteristics of the natural world, science does not consider issues of “meaning” and “purpose” in the world. (9:21 (Haught); 1:64, 87 (Miller)). While supernatural explanations may be important and have merit, they are not part of science. (3:103 (Miller); 9:19-20 (Haught)). This self-imposed convention of science, which limits inquiry to testable, natural explanations about the natural world, is referred to by philosophers as “methodological naturalism” and is sometimes known as the scientific method. (5:23, 29-30 (Pennock)). Methodological naturalism is a “ground rule” of science today which requires scientists to seek explanations in the world around us based upon what we can observe, test, replicate, and verify. (1:59-64, 2:41-43 (Miller); 5:8, 23-30 (Pennock)).

As the National Academy of Sciences (hereinafter “NAS”) was recognized by experts for both parties as the “most prestigious” scientific association in this country, we will accordingly cite to its opinion where appropriate. (1:94, 160-61 (Miller); 14:72 (Alters); 37:31 (Minnich)). NAS is in agreement that science is limited to empirical, observable and ultimately testable data: “Science is a particular way of knowing about the world. In science, explanations are restricted to those that can be inferred from the confirmable data – the results obtained through observations and experiments that can be substantiated by other scientists. Anything that can be observed or measured is amenable to scientific investigation. Explanations that cannot be based upon empirical evidence are not part of science.” (P-649 at 27).

This rigorous attachment to “natural” explanations is an essential attribute to science by definition and by convention. (1:63 (Miller); 5:29-31 (Pennock)). We are in agreement with Plaintiffs’ lead expert Dr. Miller, that from a practical perspective, attributing unsolved problems about nature to causes and forces that lie outside the natural world is a “science stopper.” (3:14-15 (Miller)). As Dr. Miller explained, once you attribute a cause to an untestable supernatural force, a proposition that cannot be disproven, there is no reason to continue seeking natural explanations as we have our answer.

One of the people who testified for the plaintiffs was John Haught, a Roman Catholic Theologian. He was asked to define science and distinguish it from religion. His testimony is a very good example of the accommodationist position so I'm quoting it below in order to illustrate that view. (The transcripts are freely available on the NCSE website, see Kitzmiller Trial Transcripts.)

Q. Focusing on natural science, what is science?
A. Science is a mode of inquiry that looks to understand natural phenomena by looking for their natural causes, efficient and material causes. It does this by first gathering data observationally or empirically. Then it organizes this data into the form of hypotheses or theories. And then, thirdly, it continually tests the authenticity of these hypotheses and theories against new data that might come in and perhaps occasionally bring about the revision of the hypothesis or theory.

Q. You said that science seeks to understand the natural world through natural explanations. Is that important?
A. Yes, that's critical. The science, by definition, limits itself self-consciously, methodologically, to natural explanations. And that means that anything like a supernatural reality or transcendent reality, science is simply not wired to pick up any signals of it, and therefore any reference to the supernatural simply cannot be part of scientific discourse. And this is the way that science carries on to our present day.

Q. Would that mean this is the way modern science is conducted?
A. Modern science we date from roughly the end of the 16th to the 17th Century, in that period of time. And it was at that time that the great figurists of modern science, almost all of whom were deeply religious men themselves, decided self-consciously that this new mode of inquiry would not appeal to anything that's not natural, would not appeal to things like value, importance, divine causation, or even anything like intelligent causation.

These are not scientific categories of explanation. And ever since the 16th and 17th Century, modern science, as it's called, leaves out anything that has to do with theological or ultimate explanation.

....

Q. Does this make science at odds with religion?
A. By no means. Science and religion, as I've written in all of my books, are dealing with two completely different or distinct realms. They can be related, science and religion, but, first of all, they have to be distinguished. The medieval philosopher said, we distinguish in order to relate. And when we have a failure to distinguish science from religion, then confusion will follow.

So science deals with questions relating to natural causes, to efficient and material causes, if you want to use Aristotelian language. Religion and theology deal with questions about ultimate meaning and ultimate purpose. To put it very simply, science deals with causes, religion deals with meanings. Science asks "how" questions, religion asks "why" questions.

And it's because they're doing different things that they cannot logically stand in a competitive relationship with each other any more than, say, a baseball game or a baseball player or a good move in baseball can conflict with a good move in chess. They're different games, if you want to use that analogy, playing by different rules.

Q. You've used another analogy in discussions with me that might be illuminating. This is the boiling water analogy. Could you give us that?
A. Yes. I think most of the issues in science and religion discussions, most of the confusion that occurs happens because we fail to distinguish different levels of explanation. And so what I advocate is layered or -- layered explanation or explanatory pluralism, according to which almost every phenomenon in our experience can be explained at a plurality of levels.

And a simple example would be a teapot. Suppose a teapot is boiling on your stove and someone comes into the room and says, explain to me why that's boiling. Well, one explanation would be it's boiling because the water molecules are moving around excitedly and the liquid state is being transformed into gas.

But at the same time you could just as easily have answered that question by saying, it's boiling because my wife turned the gas on. Or you could also answer that same question by saying it's boiling because I want tea.

All three answers are right, but they don't conflict with each other because they're working at different levels. Science works at one level of investigation, religion at another. And it would be a mistake to say that the teapot is boiling because I turned the gas on rather than because the molecules are moving around. It would be a mistake to say the teapot is boiling because of molecular movement rather than because I want tea. No, you can have a plurality of levels of explanation. But the problems occur when one assumes that there's only one level.

And if I could apply this analogy to the present case, it seems to me that the intelligent design proponents are assuming that there's only one authoritative level of inquiry, namely the scientific, which is, of course, a very authoritative way of looking at things. And they're trying to ram their ultimate kind of explanation, intelligent design, into that level of explanation, which is culturally very authoritative today, namely the scientific.

And for that reason, science, scientists justifiably object because implicitly they're accepting what I'm calling this explanatory pluralism or layered explanation where you don't bring in "I want tea" while you're studying the molecular movement in the kettle. So it's a logical confusion that we have going here.

I think that's a prety good description of the accommodationist position as I understand it.

One of the interesting aspects of the trial is that when John Haught started to testify as an expect on science there was an objection from the defendant's lawyer. He claimed that Haught was a philosopher, not a scientist, and therefore was not an expert witness with respect to defining science. The objection had to be withdrawn when the defendant's lawyer discovered that he had already approved pre-trial documents where Haught discussed science.

Later on there was the following exchange,

Q. Well, according to Gould, the message of Darwinian science is that life has no purpose. Is that a scientific claim?
A. No. And I think if you ask Gould, he would have to admit that, also.

Q. Okay. Daniel Dennett, do you know who he is?
A. Yes.

Q. He's a philosopher. Is that right?
A. He's a philosopher at Tufts University.

Q. Right. And he claims that Darwin is incompatible with religious beliefs?
A. Yes. He's a philosopher, not a scientist. That's a philosophical belief.

Q. Well, what about E. O. Wilson, who is a biologist at Harvard, he puts Darwin's science in direct competition with religion, does he not?
A. Yes, because he is one of these people who unconsciously conflates his very good evolutionary science with a very suspect metaphysical belief system. Not always, but at times.

I'm sorry, but I can't help but snicker at such testimony from a Roman Catholic philosopher. He's testifying as an expert on science but criticizes another philosopher for making statements about science (justifiable, in my opinion, but still hypocritical). Then he criticizes a scientist for mixing up his science with his metaphysical beliefs.

What, exactly are those "very suspect metaphysical belief system" that John Haught avoids but which entraps E.O. Wilson? Why it's the "religion" of materialism.

Q. And by a materialist world-view or belief system, what does that mean?
A. Materialism is a belief system that claims that matter, lifeless and mindless matter, is the ultimate foundation of all reality, and there's nothing more ultimate than that. So it's kind of religious in the first sense of my term, a belief in something of ultimate importance. For the materialist, matter is the ultimate creator, the ultimate source of all being, and therefore it excludes the existence of anything supernatural, certainly the existence of God.

So, materialism isn't something that could just arise by default among those people who don't fall for religion. No siree. It has to be a religious view of its own.

If you think about it, that's very strange. Western Europeans are raising a whole generation of children who will have never been brainwashed by religion. They will be materialists by default because they've never known anything else. But according to Haught (he's not alone) they will be engaging in adopting a form of religious belief system, just like E.O. Wilson. How does that work?

So, what exactly are the limitations of science that we are supposed to adhere to? Earlier I criticized the concept of methodological naturalism because it seemed to rule out investigations of the paranormal as well as investigations of miracles. Robert Pennock, another philosopher, was asked about that during his testimony and he had a ready answer. See if you are convinced.

Q. Isn't it true that as we sit here today scientists are investigating what some people call psychic powers?
A. I know that there are a few scientists who did that I believe. Mack is one name, someone who's done this. So there are a few scientists who have done that, that's right, and what they do in that case is really the same thing. It's often misunderstood to think, to call something paranormal means that it is supernatural. Essentially what's going on in those scientific investigations is to say no, that's not so. We will again treat this purported phenomenon, ESP or telekinesis for example, as though this is a natural, still yet unknown, but ordinary causal process, treating it essentially in the same way we treat other things under the constraints of methodological naturalism, reconceptualizing it as a natural thing rather than a supernatural.

Cool. You can investigate the paranormal because it's not supernatural and you can treat it as a potential natural phenomenon. Presumably you will reach the conclusion that is is not a paranormal event.

But for some reason you can't do that for miracles and the role of God in theistic evolution. That's forbidden science.

Excuse me if I'm confused.

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Just Say "No"

 
The Discovery Institute promotes Intelligent Design Creationism and they are all agog over Stephen Meyer's new book, Signature in the Cell: DNA and the Evidence for Intelligent Design.

Disco is upset with Francisco Ayala, a leading evolutionary biologist who did not have kind things to say about the book. So, what to do?

All they could think of was to challenge Ayala to a debate: Leading Intelligent Design Advocate Challenges Former President of American Association for the Advancement of Science (AAAS) to Debate.

Should Ayala accept? I say no way. Discuss.

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Arabidopsis thaliana

 
Today's Botany Photo of the Day features Arabidopsis thaliana, also known as thale cress.

Arabidopsis is a famous model organism¹ but it's not as familiar to most people as fruit flies or yeast. Check out the photographs to see what this plant looks like.

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1. A "model organism" is an organism that's extensively studied by a large number of research labs. These species usually serve as representatives of larger taxa. In this case, Arabidopsis is a typical flowering plant.

The NCSE Position on Science vs Religion

NCSE is the National Center for Science and Education. This is the main American organization fighting against creationism. I am a member and I urge everyone to support NCSE.

In an earlier posting I said, with respect to accommodationism, "As you know, it's the official position of the National Center for Science Education."

Josh Rosenau is a Public Information Project Director for NCSE and he replied to this claim in a comment on Sandwalk [Josh Comment].

This is simply false. We may not be able to convince one another of theological/scientific matters, but can we have the discussion without manifest inaccuracy?

Here is NCSE's official position:

"What is NCSE's religious position?

"None. The National Center for Science Education is not affiliated with any religious organization or belief. We and our members enthusiastically support the right of every individual to hold, practice, and advocate their beliefs, religious or non-religious. Our members range from devout practitioners of several religions to atheists, with many shades of belief in between. What unites them is a conviction that science and the scientific method, and not any particular religious belief, should determine science curriculum."

At best, this is an affirmation that some religions may be (or may not be) compatible with science. It is not a blanket statement of absolute compatibility, and suggesting that it is simply misleads your readers.

Josh links to the NSCE website as proof that the accommodationist position is not the "official" position of NCSE. The statement he quotes is irrelevant to the discussion so let's look further into the NCSE webpages.

Before doing that, let me agree partly with Josh. It would have been better if I had not used the word "official" since that is a stronger statement than I wished to make. It would be better to say that the public stance of NCSE is to be supportive of the accommodationist position in preference to the idea that science and religion are in conflict and in preference to the position that NCSE should not take a stance on this controversial issue.

Let's look at the part of the NCSE website that deals with Science and Religion. The main page is authored by Peter M. J. Hess, NCSE Faith Project Director.¹

In public discussions of evolution and creationism, we are sometimes told by creationists and opponents of religion alike that we must choose between belief in creation and acceptance of the theory of evolution, between religion and science. Is this a fair demand? Is the choice that stark? Can one believe in God and accept evolution? Can one both accept what science teaches and engage in religious belief and practice?

These are complex issues, and deserve thoughtful consideration before a decision is made. Theologians, clergy, scientists, and others belonging to many religious traditions have concluded that their religious views are compatible with evolution, and are even enhanced by the knowledge of nature that science provides. Just as vigorously, other theologians, clergy, and members of other religious traditions reject evolution as contradictory to and thus incompatible with their faith positions. And some nonbelievers argue that the methodology and findings of science are philosophically incompatible with any meaningful form of faith. Passions often run high on all sides.

This section of our website offers resources for exploring a wide array of religious perspectives on scientific questions, and scientific perspectives on topics of interest to various religious groups. We also provide resources for anyone interested in a general exploration of the relationship between science, especially the evolutionary sciences, and religion. One goal of this section of the website is to make the public aware that the dichotomous view represented by creationists and antireligious atheists leaves out a large range of more moderate religious views. We hope that you find these materials useful in considering these important issues.

It certainly looks to me like NCSE is taking up the issue rather than being neutral as I would prefer. It looks to me like there's a tilt toward getting people to understand that you don't have to choose between the extremes of creationism and "antireligious atheists" but, instead, should opt for the "range of more moderate religious views."

The first article is also by Peter Hess and it addresses the question God and Evolution. He's what appears on the NCSE website ...

Of course, religious claims that are empirically testable can come into conflict with scientific theories. For instance, young-earth creationists argue that the universe was created several thousand years ago, that all the lineages of living creatures on Earth were created in their present form (at least up to the poorly-defined level of "kind") shortly thereafter, and that these claims are supported by empirical evidence, such as the fossil record and observed stellar physics. These fact claims are clearly contradicted by mainstream paleontology, cosmology, geology and biogeography. However, the theological aspect of young-earth creationism—the assertions about the nature of God, and the reasons why that God created the universe and permitted it to develop in a particular way—cannot be addressed by science. By their nature, such claims can only be—and have been—addressed by philosophers and theologians.

The science of evolution does not make claims about God's existence or non-existence, any more than do other scientific theories such as gravitation, atomic structure, or plate tectonics. Just like gravity, the theory of evolution is compatible with theism, atheism, and agnosticism. Can someone accept evolution as the most compelling explanation for biological diversity, and also accept the idea that God works through evolution? Many religious people do.

That certainly has all the earmarks of an accommondationist position as far as I'm concerned. Perhaps Josh can explain why my interpretation is wrong.

Another link is to a part of the NCSE website that deals with the Clergy Letter Project.

The Clergy Letter Project was initiated in 2004 by Michael Zimmerman, now Dean of Butler University in Indiana, as a response to the common misperception that science and religion are inevitably in conflict, especially around the question of evolution. In response to by a series of anti-evolution school board policies in Wisconsin, Dr. Zimmerman worked with Christian clergy throughout Wisconsin to prepare a statement in support of teaching evolution. Within weeks nearly 200 clergy in a wide variety of denominations had signed the statement, and that number has now grown to more than 11,660

I wonder if there's a link to similar petitions from scientists and philosophers who think that science and religion are in conflict? Perhaps Josh can point us to such a webpage that NCSE has put up for balance because otherwise one might get the impression that NCSE actually endorses the statement signed by all these theists.

There's another webpage written by Peter Hess and hosted on the NCSE website. It's about How Do I Read the Bible? Let Me Count the Ways.

Currently, most mainstream Christian and Jewish denominations hold that the Bible was not intended by its authors to teach us about science — a way of knowing which did not exist at the time the Hebrew oral traditions were set in writing as the Book of Genesis. These denominations do not draw from the Bible the literal truths that the earth is flat, or that a global flood once covered Mt. Everest, or that we inhabit a geocentric cosmos, or that the world was created as we now observe it in six solar days, or that species were specially created in their present form and have not changed since the days of creation.

Rather, they read the Bible as a record of a people's developing moral relationship with the God in whom they placed their trust. In a 1981 address to the Pontifical Academy of Sciences, for instance, Pope John Paul II said, "Cosmogony itself speaks to us of the origins of the universe and its makeup, not in order to provide us with a scientific treatise but in order to state the correct relationship of man with God and with the universe. Sacred Scripture wishes simply to declare that the world was created by God, and in order to teach this truth, it expresses itself in the terms of the cosmology in use at the time of the writer." Viewed as such, the Bible enshrines timeless ideals about the integrity of creation and human responsibility within that creation. For these believers, part of that responsibility is using the gift of human rationality to discover the exciting story of how life ― including human life ― has developed on the earth.

I couldn't find the atheist webpages or, for that matter, the Hindu and pagan webpages on the NCSE site. I'd like to alert Josh to the fact that since these balancing points of view are difficult to find (or non-existent, gasp!) one might easily get the impression that NCSE was only supporting Christian accommodationist points of view.

Eugenie Scott has an article entitled, Do Scientists Really Reject God?. The answer is "no."

In a recent issue of RNCSE, Larry Witham reported on research he and historian Edward Larson carried out to investigate the religious beliefs of scientists.They had surveyed a sample of 1000 individuals listed in American Men and Women of Science, (AM&WS), using questions originally asked by the Gallup organization in a series of polls of American religious views.The report, entitled "Many scientists see God's hand in evolution", concluded that although scientists were quite different from other Americans in their views of "extreme" positions— such as young earth creationism and atheism—they were very similar to other Americans in the "middle" or "theistic evolution" position.

In the table below, the full wording of Gallup's question 1 is, "Humans were created pretty much in their present form about 10 000 years ago." The difference between scientists and other Americans is striking. Scientists also respond quite differently to the third question, "Man evolved over millions of years from less developed forms. God had no part in this process." But scientists' responses to Gallup's "theistic evolution" question—"Man evolved over millions of years from less developed forms of life, but God guided the process, including the creation of Man"—directly mirrors that of the general public. The "middle ground" is apparently equally attractive to scientists as it is to the general public.

Correct me if I'm wrong but that doesn't sound like a neutral position on accommodationism and it doesn't sound like support for the idea that science and religion may be in conflict. It sounds like accommodationism.

The 5th link from the "Science and Religion" home page is Resources especially for clergy.

The articles below have been selected especially for clergy from various sections of NCSE's website as entry points into topics of interest.

I don't see an official NCSE webpage called "Resources for Atheists." I wonder why?

Let's look at one other link on the NCSE site. This one is to a speech by Eugenie Scott, the Executive Director of NCSE [Science and Religion, Methodology and Humanism]. It's an old speech but it the content represents the current position of the Executive Director and I've heard her make the case for accommodationism many times.

Her argument goes like this. Science is concerned with methodological naturalism. Many statements about religion cross over some imaginary line into the realm of philosophical naturalism. Science is not concerned with the metaphysical realm of philosophical naturalism but can only stick to methodological naturalism and statements about the natural world. When people say that science and religion are incompatible they are not really speaking about science because there are many supernatural questions that science can't address.

Thus, science and religion occupy separate magisteria and can easily be compatible.

I argue for the separation of methodological from philosophical materialism for logical reasons, and for reasons based on the philosophy of science. It is also possible to argue from a strategic standpoint. Living as we do in a society in which only a small percentage of our fellow citizens are nontheists, we who support the teaching of evolution in the public schools should avoid the creationist's position of forcing a choice between God and Darwin. Creationists are perfectly happy if only 10% of the population (the percentage of nontheists) accepts evolution. I am not. I want people to understand and accept the science of evolution; whether or not someone builds from this science a philosophical system that parallels mine is logically and strategically independent. An ideology drawn from science is not the same as science itself.

Ironically, I find myself being praised and encouraged in my position by conservative Christians and taking flak from some fellow nontheists, including some scientists. I must say, though, that over the last several months I have presented lectures at several universities and two meetings of professional scientists in which I have argued that a clear distinction must be drawn between science as a way of knowing about the natural world and science as a foundation for philosophical views. One should be taught to our children in school, and the other can optionally be taught to our children at home. Once this view is explained, I have found far more support than disagreement among my university colleagues. Even someone who may disagree with my logic or understanding of philosophy of science often understands the strategic reasons for separating methodological from philosophical materialism — if we want more Americans to understand evolution.

Josh, while it may be incorrect to say that accommodationism is the "official" position of NCSE, it seems clear to me that it's the only position that your website supports and it's the only position that your leaders advocate in public.

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1. Does NCSE have an Atheist Project Director?

What Is Knowledge?

 
John Wilkins said something in the comments on his blog [On the need for grownups [Thoughts from Kansas]] that I'd like to discuss.

I do not think, contrary to some, that science exhausts the realm of knowledge, largely because I have a fairly broad and fallibilistic notion of what it is to know something – you can know that it is wrong to eat fish on a Friday, for example, or that one must not abuse children, neither of which are scientific questions. So I have no truck for those who merely assert that knowledge is all and only scientific – you have to argue for it.

I'm one of those naive scientists who don't understand philosophy so forgive me if I make some silly errors in logic.¹

First, John, I wish you'd stop making false claims about those people you disagree with. I don't know anyone who simply ASSERTS that science is the only way of knowing. On the other hand, I do know people (I am one) who adopt it as a working hypothesis.

I'm looking for evidence of other ways of knowing that might provide valid knowledge. So far I haven't found any so my hypothesis hasn't been falsified.

Now, the problem here falls into the realm of epistemology—defined as "the study of knowledge and justified belief" (Epistemology). As with most philosophical issues, the discussions in that field are far too obtuse for most people to follow. Just look at the article I linked to. I imagine that 99% of people who follow that link will not read past the first section on "What Is Knowledge?"

Here's how I think of "knowledge" in the context of this debate. Knowledge, in my mind, is a form of justified belief that can be affirmed as true by all people. In other words, "knowledge" in this sense is something that applies universally and not just to particular individuals. Your definition of "knowledge" is much broader and that means we are talking past each other. I'm surprised you didn't recognize this.

Here are some examples. I think we should "know" that the Earth revolves around the sun, we should "know" that life evolved from a common ancestor, we should "know" that our species was not almost wiped out by a giant flood in 2500 BCE, we should "know" that some humans believe things that aren't true, and we should "know" that humans have a finite life span. These are all examples of the kind of knowledge that I'm referring to.

Note that there's an immediate problem here since clearly not everyone agrees with my statements of knowledge. In other words, they are not really universally accepted. Does that disqualify them from being examples of true knowledge? Perhaps, but I think we can at least agree that they are good candidates for the kind of knowledge I'm talking about. (We can't realistically demand "universal" acceptance since there will always be some kooks who disagree with even the most obvious examples of knowledge.)

Another potential candidate is, "God exists." The tough part is trying to decide which of these potential candidates for knowledge are true and which ones aren't. The ones we reject don't count as knowledge. I claim that the scientific way of knowing is a tried and true approach to arriving at knowledge of this sort, i.e. things that we can universally agree on. I don't see any other ways of knowing that have achieved the objective.

What about statement such as, "I know that it's wrong to eat fish on Friday" or "It's wrong to abuse children"? I don't think either of those qualify as "knowledge" in the sense that I'm concerned with. You may believe that it's wrong to eat fish on Friday and that belief may be justified by your desire to remain a respected member of your Roman Catholic church, but it hardly qualifies as the kind of knowledge that might be universally accepted as true.

The rule that you shouldn't abuse children isn't "knowledge" at all, in my opinion. It's a rule that our society accepts in order to promote peace and harmony and conform to our concepts of rights and respect for fellow humans.

That rule may be informed by evidence and rationality or it may derive from what your pastor tells you about God's perceived will. But no matter how you come to accept these rules of society they don't count as potential examples of universal knowledge. At best, the rule is secondarily derived from such potential universal knowledge that remains to be proven (Universal Moral Laws).

I'm not sure if this makes sense.

One more thing, when John says, "neither of which are scientific questions" it reveals a different version of science than the one I propose. I'm trying to make the case for science as a way of knowing and, if John accepts my definition, then every question about knowledge is potentially a scientific question. One can't just arbitrarily dismiss something as not being a scientific question without explaining why you can't get an answer by applying rationality, evidence, and skepticism. When John dismisses questions arbitrarily it's called "begging the question."

His logic goes like this:
1: Science can address all questions about knowledge.
2: Some questions are not scientific.
3: Therefore, science can't address all questions.

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1. John Wilkins says, "First of all I have little confidence that scientists and other science-based critics of the philosophical arguments have a good grasp of what those arguments are."