Dawkins' God

From The Selfish Gene to The God Delusion

Alister E. McGrath

• Publisher: Wiley
• Year: 2014
• ISBN:
  9781118964798
• Edition: 2
• Topic: Theologie & Religion
• Subtopic: Religion & Wissenschaft

A fully updated new edition of a critically acclaimed examination of the theories and writings of Richard Dawkins by a world-renowned expert on the relation of science and religion

• Includes in-depth analysis of Dawkins' landmark treatise The God Delusion (2006), as well as coverage of his later popular works The Magic of Reality (2011) and The Greatest Show on Earth (2011), and a new chapter on Dawkins as a popularizer of science
• Tackles Dawkins' hostile and controversial views on religion, and examine the religious implications of his scientific ideas including a comprehensive investigation of the 'selfish gene'
• Written in an accessible and engaging style that will appeal to anyone interested in better understanding the interplay between science and religion

1
Darwinism
The Rise of a Scientific Theory

Why are things the way they are? How did they come to be this way? And what – if anything – might this tell us about the meaning of life? These questions have played a decisive role in shaping western thinking about the world. From the beginning of human civilization, people have wondered what explanation might be offered for the structures of the world – such as the haunting and solemn silence of the stars in the night sky, the beauty of a rainbow, and the mysterious behavior of living beings. Not only do these evoke a sense of awe; they call out for an explanation.

The earliest Greek philosophers – the pre-Socratics – argued endlessly about the nature of the world, and how it came to be as it is. They insisted that the universe was rationally constructed, and that it could therefore be understood through the right use of human reason and argument. Human beings had the ability to make sense of the universe. Socrates took this line of thought further, identifying a link between the way the universe was constructed and the best way for human beings to live. To reflect on the nature of the universe was to gain insights into the nature of the “good life” – the best and most authentic way of living. Reflecting on the clues provided in the structuring of the world thus led to an understanding of our identity and destiny.

For many, the answer lay in the divine origins of the world – the idea that, in some way, the world has been ordered or constructed. Many have found this idea to be spiritually attractive and intellectually satisfying. For Dawkins, however, the advent of Charles Darwin has shown this up as “cosmic sentimentality,” “saccharine false purpose,” which natural science has a moral mission to purge and debunk. Such naïve beliefs, he argues, might have been understandable before Darwin came along. But not now. Darwin has changed everything. Newton would be an atheist if he had been born after Darwin. Before Darwin, atheism was just one among many religious possibilities; now, it is the only serious option for a thinking, honest, and scientifically informed person. Dawkins’ robustly positive take on Darwinism and the message that it brings to the world can be seen in a short talk he gave on BBC Radio in 2003, in which he set out his personal creed:

[We should] rejoice in the amazing privilege we enjoy. We have been born, and we are going to die. But before we die we have time to understand why we were ever born in the first place. Time to understand the universe into which we have been born. And with that understanding, we finally grow up and realise that there is no help for us outside our own efforts.¹

Dawkins argues that Darwin marks that decisive point of transition, providing us with the only reliable explanation of our origins. Intellectual history is thus divided into two epochs – before Darwin, and after Darwin. As James Watson, the Nobel Prize winner and co-discoverer of the structure of DNA put it, “Charles Darwin will eventually be seen as a far more influential figure in the history of human thought than either Jesus Christ or Mohammed.”

But why Darwin? Why not Karl Marx? Or Sigmund Freud? Each of these is regularly proposed as having brought about an intellectual earthquake, shattering prevailing assumptions and ushering in radical new ways of thinking which lead to the bifurcation of human thought. The theories of biological evolution, historical materialism, and psychoanalysis have all been proposed as defining the contours of humanity come of age. All, interestingly, have been linked with atheism, the movement that some Europeans in the eighteenth and nineteenth centuries hoped might prove to be an intellectual and political liberator. So why Darwin? To ask this question is to open up the issues which so deeply concern Dawkins, and which have such wider implications.

To appreciate the contributions of Richard Dawkins to debates about evolutionary theory and the relation of science and religion, we must first contextualize his ideas. This opening chapter is a scene-setter, providing the background against which Dawkins’ ideas about the “selfish gene” and “blind watchmaker” are to be seen. Before we can make sense of Dawkins’ distinctive approach, we need to set him in his proper context, and tell the story of the emergence of the form of evolutionary thought that is often referred to as “Darwinism.”

Natural Selection: Charles Darwin

The publication of Charles Darwin’s Origin of Species (1859) is rightly regarded as a landmark in nineteenth-century science. On December 27, 1831, HMS Beagle set out from the southern English port of Plymouth on a voyage that lasted almost five years. Its mission was to complete a survey of the southern coasts of South America, and afterward to circumnavigate the globe. The small ship’s naturalist was Charles Darwin (1809–82). During the voyage, Darwin noted some aspects of the plant and animal life of South America, particularly the Galapagos Islands and Tierra del Fuego, which seemed to him to require explanation, yet which were not satisfactorily accounted for by existing theories. The opening words of the Origin of Species set out the riddle that he was determined to solve:

When on board HMS Beagle as naturalist, I was much struck with certain facts in the distribution of the organic beings inhabiting South America, and in the geological relations of the present to the past inhabitants of that continent. These facts, as will be seen in the latter chapters of this volume, seemed to throw some light on the origin of species – that mystery of mysteries, as it has been called by one of our greatest philosophers.²

One popular account of the origin of species, widely supported by the religious and academic establishment of the early nineteenth century, held that God had somehow created everything more or less as we now see it. The success of the view owed much to the influence of William Paley (1743–1805), archdeacon of Carlisle, who compared God to one of the mechanical geniuses of the Industrial Revolution. God had directly created the world in all its intricacy. We shall explore the origins and influence of Paley’s thinking in the fourth chapter of this work; at this stage, we need merely note that Paley was of the view that God had constructed – Paley prefers the word “contrived” – the world in its finished form, as we now know it. The idea of any kind of development seemed impossible to him. Did a watchmaker leave his work unfinished? Certainly not!³

Darwin knew of Paley’s views, and initially found them persuasive. However, his observations on the Beagle raised some questions. On his return, Darwin set out to develop a more satisfying explanation of his own observations and those of others. Although Darwin appears to have hit on the basic idea of evolution through natural selection by 1842, he was not ready to publish. Such a radical theory would require massive observational evidence to be marshalled in its support.

Some earlier works advocating the evolution of species – most notably, Robert Chambers’ Vestiges of the Natural History of Creation (1844) – were so incompetent scientifically that they threatened to discredit the ideas that they tried to advance.⁴ Thomas H. Huxley, who would later champion Darwin’s theory, damned the book as a “once attractive and still notorious work of fiction,” and its author as one of “those who . . . indulge in science at second-hand and dispense totally with logic.”⁵ Chambers was a publisher, not a scientist, and was a little naïve at points; for example, in taking seriously a highly improbable report that living creatures had resulted from passing electric currents through potassium ferrocyanate solution.

As a result of Chambers’ muddying of the waters, there was now no way that a radical new theory of biological origins could be launched without overwhelming documentation, guaranteed to disarm its critics through its sheer weight of observational data and close evidence-based argument. Darwin’s Origin of Species provided such a work, offering both evidence of the phenomenon of biological evolution and an explanation of its mechanism.

Philosophers of science draw an important distinction between a “logic of discovery” and a “logic of confirmation.” To simplify what is rather a complex discussion, we might suggest that a logic of discovery is about how someone arrives at a scientific hypothesis, and a logic of confirmation about how that hypothesis is shown to be reliable and realistic.⁶ Sometimes hypotheses arise from a long period of reflection on observation; sometimes they come about in a fla...

Table of contents

• Cover
• Series page
• Title page
• Copyright page
• Dedication page
• Acknowledgments
• Introduction
• 1 Darwinism
• 2 The Selfish Gene
• 3 Blind Faith?
• 4 The Blind Watchmaker
• 5 Cultural Darwinism?
• 6 The God Delusion
• Conclusion
• Select Bibliography
• Index
• End User License Agreement