Thursday, February 14, 2013

Review of Keith Thomson's "Before Darwin: Reconciling God and Nature"



[The above video is mostly a reading of the text below, with an occasional aside thrown in for good measure as they strike me as relevant.  I welcome questions, comments, or concerns about the material contained in this video.]


When we think about the modern biological sciences, one name invariably pops into mind: Charles Darwin. Keith Thomson’s book, “Before Darwin: Reconciling God and Nature,” looks at the approximately two centuries of science that predate Darwin, partially in an attempt to see what influenced him, but mostly because it’s a fascinating history in and of itself. Thomson is almost wholly concerned with an age in which all natural science (then still often called “natural philosophy”) was almost always natural theology – that is, an understanding that the study of science and nature would draw one close to understanding the mind of God. William Paley, the eighteenth-century English naturalist whose book “Natural Theology” had a tremendous influence on Darwin’s early career, thought that the ways of God are shown to man through a rigorous and critical study of the natural world.

We get a quick, breathless account of big scientific developments from Copernicus to Newton, and see that the more we learn about God, the less ground natural theologians have to stand on. Thomson rhetorically asks, “Once Pandora’s Box was opened and a new, lesser, role ascribed to God, who could predict where matters would end?” (p. 44). 

The rest of the book is taken up with discussing the contributions of several scientists, many of them not nearly as recognized as they should be, including Thomas Burnet, John Ray, Robert Plot, and Martin Lister. Paley and Ray especially built an argument from design, but there was one glaring problem: it’s clear there are many things in nature that are not perfect, and that don’t look like they were designed. The human eye – commonly adduced by modern-day creationists as an example of “irreducible complexity” – has a blind spot that lacks photoreceptors and therefore would make us more susceptible to attacks from predators if we still lived out in the open. The sacroiliac region at the base of the spine is mechanically imperfect to bear our weight, which often results in back pain as we age. Someone convinced that the human body is a perfectly designed machine can’t explain the appendix, a vestigial organ for which there is no observable purpose. 

What Thomson seems to be saying is that natural theology had a historical tendency to reverse engineer science to fit its own theological ends. Therefore, what we see here is not so much science as we would understand the term today, but the use of science as a kind of anthropocentric cherry-picking to shore up preformulated beliefs, namely the creation accounts (there are two of them) in Genesis. Ironically, these culminate in a the work of Steno, a Dutch geologist and anatomist who was blithely unconcerned with how much his own work – the work of a Catholic bishop, mind you – confirmed or denied the accounts in Genesis.

There’s tons of other fascinating stuff in here that I won’t get into about interpretations of the fossil record (apparently people used to think that fossils just grew in place in the ground and that their resemblance to animals was purely coincidental), geology, paleontology, and what everyone thought about the Great Flood. It could also serve as a reference work if you’re interested enough in the history of natural science in the seventeenth and eighteenth centuries. It’s pretty much rekindled my long-dormant interest in the history of science.

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