Evolutionary Argument Against Naturalism

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Furthermore, evolution can account for traits of the human mind that are ''not'' well designed to accurately model the world, such as certain forms of superstition, anxiety disorders, inflated self-esteem, and optical illusions. It also provides at least a rough explanation for why human beings are not good at certain types of thought and information processing and are prone to logical fallacies and cognitive bias. Creationism or intelligent design cannot adequately explain these features of the human mind, nor generally predict other areas in which human beings may be prone to error.
 
Furthermore, evolution can account for traits of the human mind that are ''not'' well designed to accurately model the world, such as certain forms of superstition, anxiety disorders, inflated self-esteem, and optical illusions. It also provides at least a rough explanation for why human beings are not good at certain types of thought and information processing and are prone to logical fallacies and cognitive bias. Creationism or intelligent design cannot adequately explain these features of the human mind, nor generally predict other areas in which human beings may be prone to error.
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== References ==
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* ''[http://books.google.com/books?id=8FJaXx_w6-QC&lpg=PP1&pg=PA324#v=onepage&q&f=false The Evolutionary Argument Against Naturalism]'' by [[Alvin Plantinga]], in ''Science and Religion in Dialogue'', edited by Melville Y. Stewart.

Revision as of 17:37, 26 June 2010

Reasons why evolution favors some reliable faculties

Plantinga's argument seems to favor an unjustifiably simplistic view of instinct. Certain learning behaviors appear to be instinctual, such as the drives to acquire language, to connect socially with certain other individuals, to investigate novel objects and places, and to hear and tell stories. Evolution has good reason to select for individuals with an accurate understanding of (at least some parts) of the world because this is the most economical and foolproof way to ensure survival and reproduction. For example, in the tiger example, it would be possible for a person to be ambivalent about being eaten, or even desire it, but to have instincts that cause him to run away. However, this would require a different set of instincts for each sort of threat, and/or a complex justification to arise that would cause him to usually act so as to avoid death, even if he doesn't mind dying.

In contrast, giving a human being a sense of pain, a general desire to avoid injury, and an accurate understanding of what might cause injury, is in fact a much simpler and more effective solution. It is less likely to malfunction in unusual circumstances and requires less complexity and power in the brain. Just a few instincts could account for almost all survival situations. One would expect, therefore, that evolution would be far more likely to select for individuals who try to behave according to a roughly accurate understanding of their world and useful goals, than individuals with a large and unwieldy set of instincts designed to elicit just the right behavior in every circumstance. The latter solution is too vulnerable and too unnecessarily complex to be favored.

One final way to drive the point home would be to parody the argument this way: why, when a tiger runs towards a man, does he see the tiger and run from it? Why does he not instead hear a friend calling from the opposite direction and run for that reason? This situation is analogous, because accurate perception through hearing and vision are also complex, evolutionarily selected traits, but both can only be selected for due to the behaviors they elicit. By Plantinga's argument both solutions should be possible evolutionary adaptations. But though both of these possible tiger-aversion strategies would accomplish the same goal, only one could be reasonably expected to evolve, because the other would require the evolution of a far more complex, less generalizable, and easily confused faculty to accomplish the same objective.

While having a sufficiently advanced cognitive apparatus to survive in prehistoric times does not imply having a sufficiently advanced cognitive apparatus to fully understand the world, there's no clear reason why parts of the brain which evolved to possess skills necessary for survival and social interaction should not be able to accurately understand other phenomena which require similar skills.

Furthermore, evolution can account for traits of the human mind that are not well designed to accurately model the world, such as certain forms of superstition, anxiety disorders, inflated self-esteem, and optical illusions. It also provides at least a rough explanation for why human beings are not good at certain types of thought and information processing and are prone to logical fallacies and cognitive bias. Creationism or intelligent design cannot adequately explain these features of the human mind, nor generally predict other areas in which human beings may be prone to error.

References

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