Episode 152: Letter to Asa Gray (May 1860 & November 1860)

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Do curso por University of Alberta

Science & Religion 101

32 classificações

University of Alberta

Science & Religion 101

32 classificações

This course examines the nature of both science and religion and attempts to explore the possible relationships between them. The primary purpose is to dispel the popular myth that science and religion are entrenched in a never-ending conflict. As a result, this course argues that if the limits of both science and religion are respected, then their relationship can be complementary. Topics include: Science and Religion Categories and Foundational Principles, Definitions of Science and Religion, Science-Religion Models and Relationships, Intelligent Design and Natural Revelation, the Galileo Affair, Geology and Noah’s Flood, Evolution and Darwin’s Religious Beliefs, the Modern “Evolution” vs. “Creation” Debate, the Problem of Evil, and Interpretations of the Biblical Accounts of Origins in Genesis 1-11. The course employs a Constructive Teaching Style in order that students can develop their personal views on the relationship between science and religion and on each of the topics listed above. St. Joseph's College is a Catholic, undergraduate, liberal arts college on the University of Alberta campus. It is an independent institution that is affiliated with the University of Alberta.

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Evolution & Darwin’s Religious Beliefs

This week we deal with the fascinating topic of the religious beliefs of Charles Darwin. To be sure, the theory of biological evolution has significant implications for religion. Evidence is drawn from Darwin’s notebooks, diaries, letters, and books, including his most famous book outlining the theory of evolution, On the Origin of Species (1859). To the surprise of most people, the belief in Intelligent Design was a concept that consumed Darwin throughout his life. In addition, we will also discover that only a few years before his death, he firmly stated, “It seems to me absurd to doubt that a man [or woman] may be an ardent theist & an evolutionist.” In other words, Charles Darwin thought it was perfectly logical to be both a religious person and also one who accepts biological evolution. Finally, this section considers the well-known proclamation of Richard Dawkins that “Darwin made it possible to be an intellectually fulfilled atheist.”

Episode 138: Key Thoughts. Richard Dawkins Thesis & Lamoureux Anti-Thesis4:46

Episode 139: Brief History of Charles Darwin3:36

Episode 140: Cambridge University (1828-1831) & Paley’s 3 Premises of Nature4:08

Episode 141: Cambridge University (Continued). Conclusion3:37

Episode 142: HMS Beagle Voyage (1831-1836)4:39

Episode 143: Conclusion: HMS Beagle Voyage4:02

Episode 144: 1st Period of Religious Reflection & Formulation of Theory of Evolution (1837-1838)3:43

Episode 145: Darwin’s Arguments against Divine Action & Christianity4:34

Episode 146: Formulation of a Teleological Theory of Evolution4:39

Episode 147: Formulation of a Teleological Theory of Evolution (Conclusion)4:44

Episode 148: Origin of Species (1859)4:00

Episode 149: Origin of Species (1859) Conclusion5:21

Episode 150: 2nd Period of Religious Reflection (1860-1861)3:40

Episode 151: Letter to Asa Gray (May 1860)5:04

Episode 152: Letter to Asa Gray (May 1860 & November 1860)5:05

Episode 153: Descent of Man (1871)5:46

Episode 154: Descent of Man (1871) Continued. Autobiography of Charles Darwin (1876)4:55

Episode 155: Autobiography of Charles Darwin (1876) Continued4:20

Episode 156: Autobiography of Charles Darwin (1876) Conclusion5:05

Episode 157: The Final Years (1879-882) Conversation with the Duke of Argyll5:37

Episode 158: Conclusion: Evolution & Darwin’s Religious Beliefs5:31

Episode 159: Conclusion (Continued)3:08

Hermeneutics 13C: The Heavens & Ancient Astronomy (Part II). The Heavenly Sea4:28

Hermeneutics 13D: The Heavens & Ancient Astronomy (Part III). The Upper & Lower Heavens14:24

Excursus: Water Canopy Theory3:45

Excursus II: Water Vapour Theory3:38

Conheça os instrutores

Denis Lamoureux
Associate Professor
St. Joseph's College

Episode 152.

Continuing with some comments on Darwin's remarkable letter to Asa Gray,

we see fluctuation in this letter.

On the one hand, Darwin Rejects Design because of

suffering in nature since there is too much misery in the world.

But on the other hand,

he Accepts Design and is Impacted by nature and the Psalm 19 Factor

through the wonderful universe and the nature of man.

In particular, Darwin proposes two design theories.

The first has designed laws of nature and details left to chance,

but Darwin quickly qualifies not that this notion at all satisfies me.

Now why is this the case?

It's because Darwin is still carrying Paley's baggage,

and the belief that details in nature are part of intelligent design.

Darwin's second theory proposes designed laws and God's omniscience.

According to this approach,

humans cannot fully understand all aspects of nature.

This letter to Asa Gray features Darwin's implicit theodicy and juxtaposition.

After presenting the problem of suffering in nature

and rejecting Intelligent Design two times,

Darwin then juxtaposes both of these with his experience of intelligent design in nature.

Therefore, it seems evident that for

Darwin Intelligent Design is a response to suffering.

Finally, we can see that Darwin's letter is

marked by frustration, confusion, and fluctuation.

At the beginning, in the middle, and at the end,

as he states theological issues are painful since they leave

him bewildered and seem to be too profound to be understood.

Of course, there is a pressing question that I'm sure you want to ask.

Is this a category's problem?

And the answer is yes.

Darwin had a bad concept of intelligent design.

Paley's view of ID,

in which intelligent design is conflated with perfect adaptation and beneficence.

For example, this is reflected in the letter to Gray by the phrase,

evidence of design and beneficence on all sides of us.

In other words, in each and every part of the natural world.

In November 1860, Darwin wrote another letter to Asa Gray.

And yes, it again dealt with the issue of intelligent design.

In quote 22, Darwin writes,

"I grieve to say that I cannot honestly go as far as you do about design.

I am conscious that I am in an utterly hopeless muddle.

I, cannot think that the world as we see it,

is the result of chance.

Yet, I cannot look at each separate thing as a result of design.

Again, I say I am and shall ever remain in a hopeless muddle."

In this letter, Darwin rejects design but note that it is Paley's view of ID,

which is a conflation of ID and perfect adaptation.

This is reflected in the term "each separate thing" whereby,

each detail in nature is supposed to fit together perfectly.

Yet, at the same time,

Darwin also rejects dysteleology because

he cannot think the world is the result of chance.

Similar to Darwin's May 1860 letter to Asa Gray,

this letter is marked by frustration, confusion, and fluctuation.

To use Darwin's words,

he is in a hopeless muddle and an utterly hopeless muddle regarding design in nature.

There are some other notable passages on Darwin and intelligent design which are found

in supplementary quotes five to 10.

We can draw two important conclusions from Darwin's second period of

religious reflection during 1860 and 1861.

First, Darwin is not an atheist and

his theory of evolution is not by necessity, atheistic.

That should encourage religious individuals who accept evolution.

Conclusion number two, Darwin's science religion relationship is in conflict.

Darwin's concept of design clashes against Darwin's experience of design in nature.

More specifically, this is a conflict between Paley's conflated premises of nature,

including ID and the impact of nature that is the Psalm 19 factor, impacting on Darwin.

And the lesson to be learnt here,

is that we need to begin our exploration of

any topic with the correct premises and categories.

End of episode.

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