Reason is what distinguishes man from beasts



....

Let’s just say that today is “contrast day” – a day on which we contrast two statements to each other.

“In this context, Ratzinger’s concern that Tradition has been out flanked by technical rationality is in part derived from the principle found in A Rustow’s essay ‘Kulturtradition und Kulterkritik’ which was also adopted by Josef Pieper (1904-1997) in his Uber den Bergriff der Tradition that the quality of humanity which is lacking in animals is not intellect, which is in some sense shared by humans and animals, but Tradition, the possibility of passing on to others the product of the intellect and thus augmenting and enriching it as it is preserved from generation to generation.” “Ratzinger’s Faith” p 54 Tracey Rowland.

For those familiar with Rowland you will know we can by no means trust whether she has represented the views of others mentioned in this passage faithfully. But let us put that aside for a moment. Let us also put aside the sudden switch from talking about “technical rationality” at the start to “intellect” at the end. Let us not ask why if animals “in some sense have intellect” they cannot also “in some sense” pass on the product of their intellect (hint: the answer might be they don’t have intellect at all). Also let us not ask what the power is that allows us to accumulate and pass on Tradition and thus would be the true demarcation point (hint: the answer might be “intellect” which would take us back to the beginning). And finally, certainly do not ask if the word “intellect” in its proper Thomistic philosophic sense has even been understood by the author in the first place, such that she can say animals “in some sense” have it.

Let’s just compare it to this other statement and leave it at that.

“But animal nature, however perfect, is far from representing the human being in its completeness, and is in truth but humanity's humble handmaid, made to serve and to obey. It is the mind, or reason, which is the predominant element in us who are human creatures; it is this which renders a human being human, and distinguishes him essentially from the brute. And on this very account - that man alone among the animal creation is endowed with reason - it must be within his right to possess things not merely for temporary and momentary use, as other living things do, but to have and to hold them in stable and permanent possession.”

Leo XIII Rerum Novarum (6)

....

Imhotep: Father of Western Civilisation

[The AMAIC is of the opinion that Imhotep, to be re-dated to the mid 2nd millennium BC,

was the biblical Joseph, a Hebrew, a man of profound wisdom, genius and holiness]

Imhotep and Medical Science – Africa’s Gift To the World – By- Jide Uwechia

Ancient African Medicine, Egypt (Khemit) and the World

By
Jide Uwechia

It is now official! The western propaganda press and its scholarly co-conspirators in the academia have finally admitted that African Kemit gave the world the gift of medical sciences as opposed to previously peddled lies which identify Greece as the origin of medicine. Imhotep, the Prince of Peace, the Egyptian inventor of medicine and healing was a real historical African genius who received the book of healing from the mysterious forces of ancestral Africa.

This book was later given to the world and it forms the basis of modern medicine and surgery.

The entire ancient world, including the ancient Greeks celebrated this venerable old man of wisdom who was synonymous with ingenuity. Even Hippocrates so called Greek Father of modern medicine was a devotee of Imhotep the Prince of Peace.

Scientists examining documents dating back more than 3,500 years have confirmed that the origins of modern medicine lie in ancient Egypt and not with Hippocrates and the Greeks. The medical papyri was written in 2,500BC – 1,000, thousands of years before Hippocrates was born.

The medical documents were first discovered in the mid-19th century but then suppressed because it demonstrated facts which were antithetical to the official but hypocritical racist attitudes which then prevailed.

According to one of the scientists, Dr Jackie Campbell:

“Classical scholars have always considered the ancient Greeks, particularly Hippocrates, as being the fathers of medicine but our findings suggest that the ancient Egyptians were practising a credible form of pharmacy and medicine much earlier,”.

“When we compared the ancient remedies against modern pharmaceutical protocols and standards, we found the prescriptions in the ancient documents not only compared with pharmaceutical preparations of today but that many of the remedies had therapeutic merit.”

“Many of the ancient remedies we discovered survived into the 20th century and, indeed, some remain in use today, albeit that the active component is now produced synthetically.”

Imhotep:

Imhotep was the world’s first named physician, and the architect who built Egypt’s first pyramid. He is indisputedly the world’s first doctor, a priest, scribe, sage, poet, astrologer, a vizier and chief minister, to Djoser (reigned 2630–2611 BC), the second king of Egypt’s third dynasty.

An inscription on one of that king’s statues gives us Imhotep’s titles as the “the prince of peace,” “chancellor of the king of lower Egypt,” the “first one under the king,” the “administrator of the great mansion,” the “hereditary Noble,” the “high priest of Heliopolis,” the “chief sculptor,” and finally the “chief carpenter”.

As a builder, Imhotep is the first recorded master architects. He was the first pyramid architect and builder, and among his works one counts the Djoser’s Step Pyramid complex at Saqqara, Sekhemkhet’s unfinished pyramid, and possibly the Edfu Temple. The Step Pyramid remains today one of the most brilliant architecture wonders of the ancient world and is recognized as the first monumental stone structure.

Imhotep was also the first known physician, medical professor and a prodigous writer of medical books. As the first medical professor, Imhotep is believed to have been the author of the Edwin Smith Papyrus in which more than 90 anatomical terms and 48 injuries are described. He also founded a school of medicine in Memphis, possibly known as “Asklepion, which remained famous for two thousand years. All of this occurred some 2,200 years before the Western Father of Medicine Hippocrates was born.

According to Sir William Osler, Imhotep was the:

“..first figure of a physician to stand out clearly from the mists of antiquity.” Imhotep diagnosed and treated over 200 diseases, 15 diseases of the abdomen, 11 of the bladder, 10 of the rectum, 29 of the eyes, and 18 of the skin, hair, nails and tongue. Imhotep treated tuberculosis, gallstones, appendicitis, gout and arthritis. He also performed surgery and practiced some dentistry. Imhotep extracted medicine from plants. He also knew the position and function of the vital organs and circulation of the blood system. The Encyclopedia Britannica says, “The evidence afforded by Egyptian and Greek texts support the view that Imhotep’s reputation was very respected in early times. His prestige increased with the lapse of centuries and his temples in Greek times were the centers of medical teachings.”

Along with medicine, he was also a patron of architects, knowledge and scribes. James Henry Breasted says of Imhotep:

“In priestly wisdom, in magic, in the formulation of wise proverbs; in medicine and architecture; this remarkable figure of Zoser’s reign left so notable a reputation that his name was never forgotten. He was the patron spirit of the later scribes, to whom they regularly poured out a libation..”

Imhotep was, together with Amenhotep, the only mortal Egyptians that ever reached the position of full gods. He was also associated with Thoth, the god of wisdom, writing and learning, and with the Ibises, which was also associated with Thoth.

Devotees bought offerings to his medical and spiritual school in Saqqara, including mummified Ibises and sometimes, in the hope of being healed.

He was later even worshipped by the early Christians as one with Christ who was made to adopt one of the titles of Imhotep, “the Prince of Peace”. The early Christians, often apropriated those pagan forms and persons whose influence through the ages had woven itself so powerfully into tradition that they could not omit them.

He was worshiped in Greece where he was identified with their god of medicine, Aslepius. . He was honored by the Romans and inscriptions praising Imhotep were placed on the walls of Roman temples. Most surprisingly, he even managed to find a place in Arab traditions, especially at Saqqara where his tomb is thought to be located.

Materia Medica:

The ancient Egyptian physicians treated wounds with honey, resins (including cannabis resin) and elemental metals known to be antimicrobial. This practice is still a valid medical protocol even today.

Again, just like in this modern times, the prescriptions for laxatives included castor oil and colocynth and bulk bran and figs were used to promote regularity.

Other references show that colic was treated with hyoscyamus, which is still used today, and that cumin and coriander were used as intestinal carminatives.

Musculo-skeletal disorders were treated with rubefacients to stimulate blood flow and poultices to warm and soothe similar to the practices of modern practitioners of sports medicine .

Interestingly, certain remedies prescribed by Egyptian physicians were way ahead of modern anticipation. For instance, celery and saffron which were used for rheumatism, are currently hot topics of pharmaceutical research, and pomegranate was used to eradicate tapeworms, a remedy that remained in clinical use until 50 years ago.

Acacia is still used in cough remedies while aloes forms a basis to soothe and heal skin conditions. The knowledge and the uses of essential oils and resins were introduced to the world by the ancient Egyptians.”

The early Egyptians appear to have been the first to recognize that stress could contribute to illness. They established sanitariums where people would undergo “dream therapy” and treatments with “healing waters.

Altogether, around 50 percent of the plants used in ancient Egypt remain in clinical use today. Many of the medical and surgical instruments such as knives and forceps have not changed their design since the ancient Africans first sent out this knowledge to the world. Today, researchers are still discovering “new” cures based on old Egyptian remedies, such as eating celery to help curb inflammation associated with arthritis.

Roots of Kemitic Knowledge

The study further conducted genetic and chemical analysis on plant remains and resins, with the goal of identifying trade routes, which species were used and how these plants might have been cultivated outside their natural growing ranges.

After detailed facts gathering and anlysis the scientists proposed that the African Egyptians obtained their medical knowledge from nomadic African tribes that united to form ancient Egypt, as well as from neighbouring African people in Kush and beyond.

Current medical practices by the living African societies and traditions still show similarities to Pharaonic medicine. The continued use by African natural Doctors of medicinal herbs and animal products, and practices such as cosmetic dental filing, brain trepanning,orthopeadic procedures, known to ancient Egyptians suggest sustained scientific and religious interaction in the past.

Alas, current studies are revealing that the knowledge of medicine was transfered from central west Africa to Egypt, just like everything else that was gifted from Kush to Kemet.

This is very significant since it is widely known that the foundations of modern western medicine came from Egypt. Around 50 percent of the plants used in ancient Egypt remained in clinical use. Medical tools like forceps, scissors and surgical blades, were lifted unchanged from ancient Egyptian medical science into modern westen medicine. Medical practices, and knowledge of human anatomy, also found their way into the body of scintific knowledge underlying western medicine.

Since the knowledge of Egyptian medical science was from inner Africa, more precisely central and western Africa, the world owes this continent and its children a belated tribute, a sound recognition for having bequeathed the science of healing and hygiene to later cultures and civilizations who still owe the unrequitted debt of appreciation for Africa’s beneficience.

Jide Uwechia

June 8, 2007

Sources:

http://www.eurekalert.org/pub_releases/2007-05/uom-eng050907.php

http://dsc.discovery.com/news/2007/02/28/egyptiandrug_arc.html?category=animals&guid=20070228104530

Chronicle of the Pharaohs (The Reign-By-Reign Record of the Rulers and Dynasties of Ancient Egypt) Clayton, Peter A. 1994 Thames and Hudson Ltd ISBN 0-500-05074-0

Complete Pyramids, The (Solving the Ancient Mysteries) Lehner, Mark 1997 Thames and Hudson, Ltd ISBN 0-500-05084-8

Dictionary of Ancient Egypt, The Shaw, Ian; Nicholson, Paul 1995 Harry N. Abrams, Inc., Publishers ISBN 0-8109-3225-3

History of Ancient Egypt, A Grimal, Nicolas 1988 Blackwell None Stated

Monarchs of the Nile Dodson, Aidan 1995 Rubicon Press ISBN 0-948695-20-x

Oxford History of Ancient Egypt, The Shaw, Ian 2000 Oxford University Press ISBN 0-19-815034-2

…..

Related Posts:

Kushitic Tetracycline — By Ogu Eji Ofo Anu

African Metallurgy – By Nordine .a.k.a STORM

The Chemotherapic Poisoning of Farah Fawcett – Medieval Medicine Diguised as Modern Science – NewsReport

Cannabis: US Doctors Now Agree That Herb is the Healing of the Nation

There were no Cancers in Ancient Egypt: The Cancerous “Western” Civilization:

Posted in Articles, News Reports, Prophet, Rastas.

....

By Don Jaide – June 8, 2007

....

Taken from: http://www.africaresource.com/rasta/sesostris-the-great-the-egyptian-hercules/medical-science-africas-gift-to-the-world-by-jide-uwechia/



Science, Education, and the Subject of Origins



by Duane Gish, Ph.D.

....

True science is the search for truth. The single most important principle of science education is the one that instructs students to identify assumptions, use critical thinking, make logical deductions, and consider alternative explanations. When any theory becomes dogma, and its proponents seek every device to protect the theory from challenges and seek to ban alternatives, this is poor science, poor education, and a violation of the academic freedom of students and teachers. These considerations are especially important when applied to the teaching of origins, which not only powerfully influences the teaching of biology and other physical sciences, but also philosophy, psychology, history, and religion. Today evolutionists dominate our educational establishment and scientific organizations. Evolution is accepted and promoted by the majority within the mass media—newspapers, radio, television, and magazines. The evolutionary establishment has reacted in a fit of mass hysteria to even the feeblest challenges to its control of public education and the promotion of evolution as an established fact.

The reaction of the evolutionary establishment to the adoption in August of 1999 by the Kansas State Board of Education of new guidelines for teaching science education is a glaring example. The Board, by a 6–4 vote, sought to demote evolution from the preeminent place as the organizing principle of all of biology and its position as unquestioned fact requiring correct answers on certain tests. Predictably, the evolutionary establishment urged evolutionists throughout the U.S. to make known their objections to members of the Kansas State Board of Education and to contact newspapers throughout Kansas. Most of these papers published articles and editorials denouncing the action of the Board, declaring that the State of Kansas was in danger of becoming the laughing stock of the U.S. Many of these articles inferred that evolution was in danger of being eliminated or drastically curtailed in textbooks. As a result, in the next election several of the Board members who voted for the new guidelines were replaced.

In February 2001, the new State Board of Education voted 7–4 to replace the science guidelines put in place by the previous Board with guidelines that reestablished evolution to its preeminent position. The evolutionary establishment had won. What precisely was the action taken by the earlier Board? Scott Hill, a member of the Board, and one of those who supported the modified guidelines, issued a public statement. In this statement he said:

In a word, the firestorm was about arrogance . . . the fact is a group of closeminded science educators were determined to put in place curricular standards that held up Evolution as the most important concept in all of science. Not only did they suggest a unifying status to evolution, but further suggested the concept transcended science. . . . These narrow-minded drafters ignored input from scores of professional scientists. . . . The State Board did not remove evolution; they did not even deemphasize it. The State Board did not include creationism; they did not even mention it. What the State Board did do was take input from all constituents and develop a set of standards based on good, qualifiable science.

Actually, the most obvious criticism of the action taken by the earlier Kansas State Board should have been that it didn’t go far enough. Should the teaching about the theory of evolution, along with all of its assumptions and evidence believed to support it, be banned? Absolutely not. To do so would violate the academic and religious freedoms of those who believe in evolution. On the other hand, should teachers and students be encouraged to carefully examine and critically evaluate the assumptions that permeate evolutionary theory? Should teachers and students be allowed, even encouraged, to search out and consider scientific evidence that contradicts the assumptions and claims for the validity of the theory of evolution? Absolutely. To do otherwise is poor science and poor education. Should teachers and students be permitted and encouraged to examine and evaluate the scientific evidence that many thousands of scientists throughout the United States of Christian, Muslim, Jewish, eastern religions, and other persuasions believe provides powerful positive evidence for a theistic, supernatural origin of the universe and its living organisms? Absolutely. To do otherwise places a severe constraint on the search for truth and violates the academic and religious freedoms of those who hold such views.

But didn’t the U.S. Supreme Court, in their 1987 ruling on the Louisiana equal time law, which required that the scientific evidence for both creation and evolution be taught, declare that teaching scientific evidence that supports creation in public schools violates separation of church and state and is unconstitutional? Absolutely not. The Supreme Court ruled that the Louisiana law which required that evidence for both be taught was unconstitutional because it was wrongly motivated by members of the Louisiana legislature. The scientific evidence for creation can be taught in science classrooms if this is done voluntarily by teachers without coercion, and without reference to religious literature of any kind. That this is so has been admitted by prominent evolutionists. Stephen Jay Gould of Harvard University stated, “Creationists claim their law broadened the freedom of teachers by permitting the introduction of controversial material. But no statute exists in any state to bar instruction in ‘creation science.’ It could be taught before, and it can be taught now.”1 Eugenie Scott, who heads the anti-creationist organization, National Center for Science Education, stated that “Reports of the death of ‘scientific creationism,’ however, are premature. The Supreme Court decision says only that the Louisiana law violates the constitutional separation of church and state; it does not say that no one can teach scientific creationism—and unfortunately many individual teachers do.”2 In spite of this fact, it is incessantly repeated in newspapers that teaching the scientific evidence for creation in public schools violates the constitution and has been prohibited by the Supreme Court. As a result most educators have accepted this false notion, and it is widely promoted by evolutionists.

But doesn’t introducing evidence that supports creation require a Creator and is thus religious in nature? Aren’t scientific theories restricted to the use of natural laws and natural processes? It is true that in our efforts to observe, to understand, and to explain the operation of the universe and the operation of living organisms we do and must employ only natural laws and processes. The evolutionist, however, goes beyond this, stepping outside of empirical science when he insists that we must use these very same natural laws and processes to explain the origin of the universe and the origin of living organisms. Thus the evolutionist is substituting metaphysics in the place of true science, the search for truth. No theory about origins, creation, or evolution, fulfills the criteria of a scientific theory. A scientific theory must be based on repeatable observations, be subject to scientific test, and be potentially falsifiable. There were no human observers to the origin of the universe, life, or a single living kind. These events took place in the unobservable past and are not capable of observation today. All changes that occur among living things are merely fluctuations within limits. No one observes apelike creatures evolving toward humans or fish evolving into amphibians. Creation and evolution are theories about history, and such theories are not scientific theories. They do have scientific characteristics, they can be discussed in scientific terms, and there is a mass of circumstantial evidence that can be evaluated. Evolution is no more scientific than creation and it is just as religious. What is more religious, a Creator, or no Creator? Dr. Michael Ruse, an evolutionist (and who was then a philosopher of science professor at Guelph University), was one of the main witnesses for evolution in the 1981 Arkansas federal trial concerning the constitutionality of the equal time law for creation and evolution passed by the Arkansas legislatur (declared unconstitutional by Judge William Overton). At that time he argued strenuously that evolutionary theory was strictly science, while creation theory was exclusively religious. This served as the main basis for Judge Overton’s decision. About 20 years later, in an article published in a Canadian newspaper,3 Ruse, although still a Darwinian evolutionist, revealed his complete turnabout on the question of evolutionary theory and religion. Ruse flatly stated that he now believes that “Evolution is promoted by its practitioners as more than mere science. Evolution is promulgated as an ideology, a secular religion—a full-fledged alternative to Christianity, with meaning and morality . . . Evolution is a religion” (emphasis added). Unfortunately, the unofficial state-sanctioned religion in U.S. public schools today is this non-theistic humanism which clearly violates the separation of church and state.

But isn’t the scientific evidence, circumstantial or otherwise, solidly in favor of evolution? Didn’t Darwin provide the mechanism that explained how evolution could and did take place? The amazing thing is that today, 140 years after publication of Darwin’s book, not only is Darwin’s theory under attack by creationists but is under attack by more and more evolutionists! In fact, Søren Løvtrup, well-known Swedish scientist and an evolutionist, has declared that “I believe that one day the Darwinian myth will be ranked the greatest deceit in the history of science.”4 The fossil record, for example, does not produce the evidence Darwin predicted. If evolution is true we should find innumerable fossilized ancestors and connecting forms. However, every one of these complex invertebrates appear fully formed, with no trace of ancestors or intermediate forms connecting one to another. Furthermore, every major kind of fish known appears in the fossil record fully formed, with no ancestors and no connecting forms. If evolution is true there should have been uncounted billions of transitional forms documenting the intermediate stages between some invertebrate and fishes. There are none. These facts are incompatible with evolution. On the other hand, these facts are precisely what creationists predict. The remainder of the fossil record reveals that each basic type of plant and animal appears fully formed in the fossil record.

Sir Fred Hoyle, world-famous British astronomer, declared after researching the probability of an evolutionary origin of life, the probability of a naturalistic evolutionary origin of life anywhere in the universe in 20 billion years is equal to the probability that a tornado sweeping through a junkyard would assemble a Boeing 747. Sir Fred, formerly an atheist, declared life therefore had to be created, therefore there must be a God. The all-pervasive existence of design and purpose seen throughout the universe and in every detail of the structure and function of living organisms speak eloquently of the existence of the Designer.

Thousands of scientists holding advanced degrees in science from major universities throughout the world reject evolutionary theory and have become convinced on the basis of scientific evidence that the best statement we can make about our origin today is still, “In the beginning God created the heavens and the earth.” To deny the opportunity for the students in the tax-supported public schools in our pluralistic democratic society to be taught all of the scientific evidence that supports the two basic theories of origins, creation and evolution, is a denial of academic freedom and constitutes indoctrination in a humanistic, naturalistic worldview or religion.

References

1.New York Times Magazine, July 19, 1987.

2.Nature, vol. 329, p. 282, 1987.

3.Michael Ruse, “How Evolution Became a Religion,” National Post, Toronto, May 13, 2000, p. B-1.

4.Søren Løvtrup, Darwinism: The Refutation of a Myth, Croomhelm, New York, 1987, p. 422.

*Dr. Duane Gish is Senior Vice President of ICR.

....



Taken from: http://www.icr.org/article/science-education-subject-origins/

Human-Chimp Similarities: Common Ancestry or Flawed Research?

by Jeffrey Tomkins, Ph.D. *

In 2003, the human genome was heralded as a near-complete DNA sequence, except for the repetitive regions that could not be resolved due to the limitations of the prevailing DNA sequencing technologies.1 The chimpanzee genome was subsequently finished in 2005 with the hope that its completion would provide clear-cut DNA similarity evidence for an ape-human common ancestry.2 This similarity is frequently cited as proof of man's evolutionary origins, but a more objective explanation tells a different story, one that is more complex than evolutionary scientists seem willing to admit.

Genomics and the DNA Revolution

One of the main problems with a comparative evolutionary analysis between human and chimp DNA is that some of the most critical DNA sequence is often omitted from the scope of the analysis. Another problem is that only similar DNA sequences are selected for analysis. As a result, estimates of similarity become biased towards the high side. An inflated level of overall DNA sequence similarity between humans and chimps is then reported to the general public, which obviously supports the case for human evolution. Since most people are not equipped to investigate the details of DNA analysis, the data remains unchallenged.

The supposed fact that human DNA is 98 to 99 percent similar to chimpanzee DNA is actually misleading.

The availability of the chimp genome sequence in 2005 has provided a more realistic comparison. It should be noted that the chimp genome was sequenced to a much less stringent level than the human genome, and when completed it initially consisted of a large set of small un-oriented and random fragments. To assemble these DNA fragments into contiguous sections that represented large regions of chromosomes, the human genome was used as a guide or framework to anchor and orient the chimp sequence. Thus, the evolutionary assumption of a supposed ape to human transition was used to assemble the otherwise random chimp genome.

At this point in time, a completely unbiased whole genome comparison between chimp and human has not been done and certainly should be. Despite this fact, several studies have been performed where targeted regions of the genomes were compared and overall similarity estimates as low as 86 percent were obtained.3 Once again, keep in mind that these regions were hand-picked because they already showed similarity at some level. The fact remains that there are large blocks of sequence anomalies between chimp and human that are not directly comparable and would actually give a similarity of 0 percent in some regions. In addition, the loss and addition of large DNA sequence blocks are present in humans and gorillas, but not in chimps and vice versa. This is difficult to explain in evolutionary terms since the gorilla is lower on the primate tree than the chimp and supposedly more distant to humans. How could these large blocks of DNA--from an evolutionary perspective--appear first in gorillas, disappear in chimps, and then reappear in humans?

Analyzing the Source of Similarity

So how exactly did scientists come up with the highly-touted 98 to 99 percent similarity estimates?

First, they used only human and chimp DNA sequence fragments that already exhibited a high level of similarity. Sections that didn't line up were tossed out of the mix. Next, they only used the protein coding portions of genes for their comparison. Most of the DNA sequence across the chromosomal region encompassing a gene is not used for protein coding, but rather for gene regulation, like the instructions in a recipe that specify what to do with the raw ingredients.3 The genetic information that is functional and regulatory is stored in "non-coding regions," which are essential for the proper functioning of all cells, ensuring that the right genes are turned on or off at the right time in concert with other genes. When these regions of the gene are included in a similarity estimate between human and chimp, the values can drop markedly and will vary widely according to the types of genes being compared.

The diagram in Figure 1 illustrates how a gene is typically represented as a portion of a chromosome. As indicated, there is considerably more non-coding sequence ahead of the gene, within it ("introns"), and behind it. The 98 to 99 percent sequence similarity estimates are often derived from the small pieces of coding sequence ("exons"). Other non-coding sequences, including the introns and sequences flanking the gene region, are often omitted in a "gene for gene" comparative analysis. The critical importance of the non-coding sequences in the function of the genome was not well understood until recently, but this does not excuse the bias of the "98 to 99 percent similarity" claim.

Another important factor concerns the potential for variants of the same protein to have different functions that can perform different tasks in different tissues. There is now no doubt that gene or protein sequence similarities, in and of themselves, are not as significant as other functional and regulatory information in the cell. Unfortunately, evolutionary assumptions drove a biased approach of simple sequence comparisons, providing few answers as to why humans and chimps are obviously so different.

Interestingly, current research is confirming that most of what makes humans biologically unique when compared to chimps and other animals is how genes are controlled and regulated in the genome. Several studies within the past few years are demonstrating clear differences in individual gene and gene network expression patterns between humans and chimps in regard to a wide number of traits.4, 5 Of course, the largest differences are observed in regard to brain function, dexterity, speech, and other traits with strong cognitive components. To make the genetic landscape even more complicated, a number of recent studies are also confirming that close to 93 percent of the genome is transcriptionally active (functional).6 Not so long ago, scientists thought that only 3 to 5 percent of the genome that contained the protein coding regions was functional; the rest was considered "junk DNA."

Conclusion

So what is an appropriate response to the assertion that a 99 percent similarity exists between human and chimp DNA, and thus proves common ancestry?

One can simply say that the whole genomes have never really been compared, only hand-selected regions already known to be similar have been examined, and the data is heavily biased. In fact, due to limitations in DNA sequencing technology, researchers do not even have the complete genomic sequence for human or chimp at present. In the sequence that they do have, much more analysis needs to be done.

Here are a number of key points that counter the evolutionary claims of close human-chimp similarity:

•The chimp genome is 10 to 12 percent larger than the human genome and is not in a near-finished state like the human genome; it is considered a rough draft.

•When large regions of the two genomes are compared, critical sequence dissimilarities become evident.

•Extremely large blocks of dissimilarity exist on a number of key chromosomes, including marked structural differences between the entire male (Y) chromosomes.

•Distinct differences in gene function and regulation are now known to be a more significant factor in determining differences in traits between organisms than the gene sequence alone. Research in this area has clearly demonstrated that this is the case with humans and apes, where marked dissimilarities in expression patterns are evident.

It is clear that the only way to obtain extreme DNA-based similarity between man and chimpanzee is to use comparative analyses that are heavily skewed by an evolutionary bias where one picks and chooses what data or what part of the genome to use. At present, the DNA sequence differences between these genomes clearly indicate a much lower level than 98 to 99 percent. In fact, one evolutionary study suggests it may be as low as 86 percent or less. In addition, the complex functional aspects of genes and their regulatory networks differ markedly between humans and chimps and play a more important role than DNA sequence by itself.

The DNA data, both structural and functional, clearly supports the concept of humans and chimps created as distinct separate kinds. Not only are humans and chimps genetically distinct, but only man has the innate capacity and obligation to worship his Creator.7

References

1.International Human Genome Sequencing Consortium. 2004. Finishing the euchromatic sequence of the human genome. Nature. 431 (7011): 931-945.

2.The Chimpanzee Sequencing and Analysis Consortium. 2005. Initial sequence of the chimpanzee genome and comparison with the human genome. Nature. 437 (7055): 69-87.

3.Anzai, T. et al. 2003. Comparative sequencing of human and chimpanzee MHC class I regions unveils insertions/deletions as the major path to genomic divergence. Proceedings of the National Academy of Sciences. 100 (13): 7708-13.

4.Calarco, J. et al. 2007. Global analysis of alternative splicing differences between humans and chimpanzees. Genes & Development. 21: 2963-2975.

5.Cáceres, M. et al. 2003. Elevated gene expression levels distinguish human from non-human primate brains. Proceedings of the National Academy of Sciences. 100 (22): 13030-13035.

6.The ENCODE Project Consortium. 2007. Identification and analysis of functional elements in 1% of the human genome by the ENCODE pilot project. Nature. 447 (7146): 799-816.

7.Criswell, Daniel. 2006. What Makes Us Human? Acts & Facts. 35 (1).

* Dr. Tomkins is Research Associate at the Institute for Creation Research.

Cite this article: Tomkins, J. 2009. Human-Chimp Similarities: Common Ancestry or Flawed Research? Acts & Facts. 38 (6): 12.

....




Taken from: http://www.icr.org/article/human-chimp-similarities-common-ancestry/

A Universe from Nothing?



by Jake Hebert, Ph.D. *

Explaining the origin of the universe is an enormous challenge for those seeking to deny their Creator: How could a universe come from nothing? The challenge is so great that some have argued that the universe simply did not even have a beginning, but has existed eternally. However, because most professing atheists have accepted the big bang model of the universe, they have accepted the premise that our universe did indeed have a beginning. Hence, they have a need to explain that beginning.

Theoretical physicist Lawrence Krauss presented in a recent book his claim that the laws of physics could have created the universe from nothing.1 Likewise, other physicists offer similar arguments.

They appeal to the well-known phenomena of “virtual particle” creation and annihilation. The spontaneous (but short-lived) appearance of subatomic particles from a vacuum is called a quantum fluctuation. These subatomic particles appear and then disappear over such short time intervals that they cannot be directly observed. However, the effects of these virtual particles can be detected; they are, for instance, responsible for a very subtle effect on the spectrum of the hydrogen atom called the “Lamb shift.” The short lifetimes of these virtual particles are governed by the Heisenberg Uncertainty Principle (HUP), which says that a short-lived state cannot have a well-defined energy.

The HUP places a limit on the time that a quantum fluctuation can persist. The greater the energy of the fluctuation, the shorter the time that it may last. It is for this reason that virtual particles appear and then disappear after very short intervals.

Krauss and other evolutionary physicists argue that the universe itself is the result of such a quantum fluctuation. However, the HUP itself presents an apparent difficulty for this claim. One would intuitively expect the energy content of the entire universe to be enormous. Hence, even if one were to argue that the universe did “pop” into existence via a quantum fluctuation, the energy content of the universe would be so large that the corresponding time would be vanishingly small, and the newly born universe would then immediately vanish. It is, therefore, difficult to see how our enormous universe could have resulted from such a fluctuation.

Evolutionary physicists argue, however, that if the total energy content of the universe were exactly zero, then a universe resulting from such a fluctuation could persist indefinitely without violating the HUP. This is admittedly a clever argument. Have the “new atheists” found a genuinely convincing way to explain our universe’s existence apart from God?

Not really. The argument hinges on the claim that the total energy of the universe is exactly zero, and this claim is based squarely on Big Bang assumptions. Stephen Hawking writes:

The idea of inflation could also explain why there is so much matter in the universe….The answer is that, in quantum theory, particles can be created out of energy in the form of particle/antiparticle pairs. But that just raises the question of where the energy came from. The answer is that the total energy of the universe is exactly zero.2

Despite Hawking’s blithe assertion, no human being can possibly know the precise energy content of the entire universe. In order to verify the claim that the total energy content of the universe is exactly zero, one would have to account for all the forms of energy in the universe (gravitational potential energy, the relativistic energies of all particles, etc.), add them together, and then verify that the sum really is exactly zero. Despite Hawking’s intelligence and credentials, he is hardly omniscient.

So the claim of a “zero energy” universe is based, not on direct measurements, but upon an interpretation of the data through the filter of the Big Bang model. As hinted in the above quote, the claim comes from inflation theory, which states that the universe underwent a short, accelerated period of expansion shortly after the Big Bang. But “inflation” is an ad hoc idea that was attached to the original Big Bang model in order to solve a number of serious (and even fatal) difficulties.3 Hawking, Krauss, and others are making the claim of a zero energy universe because it is an expected consequence of inflation theory. However, for someone who does not have an a priori commitment to the Big Bang (and inflation theory), it is not at all clear that the universe’s total energy would be exactly zero. In fact, it seems extremely unlikely.

Moreover, when virtual particles momentarily appear within a vacuum, they are appearing in a space that already exists. Because space itself is part of our universe, the spontaneous creation of a universe requires space itself to somehow pop into existence.

In his recent book, Krauss spends very little time addressing this key point. Most of the book consists of a defense of the Big Bang, anecdotal stories, and criticisms of creationists. It is only near the end of the book that he actually seriously addresses this key issue (how space itself could be created from nothing), but he spends very little time on it, despite the fact that the book is over 200 pages long.4 He argues that quantum gravity (a theory that merges quantum mechanics and general relativity) could allow space itself to pop into existence. One obvious problem with this claim is that a workable theory of quantum gravity does not yet exist.

Moreover, the general claim that the laws of physics could have created our universe suffers from a number of serious logical difficulties. Our understanding of the laws of physics is based on observation. For instance, our knowledge of the laws of conservation of momentum and energy come from observations made from literally thousands of experiments. No one has ever observed a universe “popping” into existence. This means that any laws of physics that would allow (even in principle) a universe to pop into existence are completely outside our experience. The laws of physics, as we know them, simply are not applicable here. Rather, the spontaneous creation of a universe would require higher “meta” or “hyper” laws of physics that might or might not be anything like the laws of physics that we know.

But this raises another problem. Since such hypothetical meta or hyper laws of physics are completely outside our experience, why do atheistic physicists naively assume that rules like the HUP would even apply when describing the universe’s creation? They freely speculate about other (unobservable) universes in an alleged “multiverse” that can have laws of physics radically different from our own. Since the HUP is known to be valid only within or inside our universe, it is not at all clear why they would assume that the HUP would even apply when discussing our universe’s creation. Perhaps the HUP is indeed part of these hyper laws of physics, but one could just as easily argue that it is not. One can engage in all kinds of speculation here, but such speculation is not science.

Moreover, even if these supposed higher laws of physics actually existed, in order for them to create the universe, they must have an existence apart from the universe. But this presents a dilemma for the atheist who says that the cosmos is all that exists. Before his death, Carl Sagan acknowledged in correspondence with ICR scientist Larry Vardiman that he recognized this problem for his worldview: His view of origins required the laws of physics to create the cosmos, but because he did not acknowledge his Creator, he could not explain the origin of the laws themselves.5 The existence of physical laws external to the cosmos itself was an obvious violation of his well-known axiom “The Cosmos is all that is or ever was or ever will be.”6

Of course, the atheist could try to dodge this difficulty by resorting to the claim that the cosmos simply had no beginning and is eternal.

But even this avoidance leaves unresolved difficulties. For instance, some are claiming that the cosmos as a whole—the so-called “multiverse”—is eternal, but that it contains infinitely many individual universes (a consequence of modern inflation theory). According to this view, it is only our particular universe that began 13.7 billion years ago. The existence of other alleged (but unobservable) universes supposedly explains our seemingly improbable existence—because the multiverse contains infinitely many universes, the laws of physics and chemistry in at least some of these universes would have properties necessary for life. Thus, our existence is supposedly explained because we just happen to live in such a universe.

A glaring fallacy exposes this argument: While the laws of physics and chemistry in our universe do indeed allow life to exist, they do not allow life to evolve. The laws of physics and chemistry simply are not favorable to the evolution of life.

For decades, creationists have pointed out the insurmountable difficulties with “chemical evolution” scenarios.7, 8, 9 These difficulties don’t vanish simply because someone claims that other (unobservable) universes exist. Even if the laws of physics and chemistry in every single one of these other supposed universes did allow for life to evolve, those laws from another universe could not explain the existence of life in this universe. This should have occurred to the atheists—but their argument demonstrates “vain imaginations” and “foolish, darkened hearts” (Romans 1:21-23).

Despite the impressive academic credentials of those promoting the “universe from nothing” idea, the scenario is utterly unreasonable, and no Bible-believing Christian should be intimidated by these “vain imaginations.”

References

1.Krauss, L. 2012. A Universe from Nothing. New York: Free Press.

2.Hawking, S. 1996. A Brief History of Time. New York: Bantam Paperbacks, 133.

3.Williams, A. and J. Hartnett. 2005. Dismantling the Big Bang. Green Forest, AR: Master Books, 121-125.

4.Krauss, A Universe From Nothing, 161-170.

5.Vardiman, L. 2012. Did the “God Particle” Create Matter? Acts & Facts. 41 (3): 12-14.

6.Sagan, C. 1985. Cosmos. New York: Ballantine Books, 1.

7.McCombs, C. 2004. Evolution Hopes You Don’t Know Chemistry: The Problem of Control. Acts & Facts. 33 (8).

8.McCombs, C. 2004. Evolution Hopes You Don’t Know Chemistry: The Problem with Chirality. Acts & Facts. 33 (5).

9.McCombs, C. 2009. Chemistry by Chance: A Formula for Non-Life. Acts & Facts. 38 (2): 30.

* Dr. Hebert is Research Associate at the Institute for Creation Research and received his Ph.D. in Physics from the University of Texas at Dallas.

Cite this article: Hebert, J. 2012. A Universe from Nothing? Acts & Facts. 41 (7): 11-13.

....

Taken from: http://www.icr.org/article/6901/

Philosophy and Science in Contemporary Culture

Taken from:

http://www.kolbecenter.org/index.php?option=com_content&view=article&id=221:philosophy-and-science-in-contemporary-culture&catid=10:articles-and-essays&Itemid=74

Sunday, 17 March 2002 05:00

Author: Josef Seifert

SUMMARY OF PHILOSOPHY AND SCIENCE IN THE CONTEXT OF CONTEMPORARY CULTURE

By Josef Seifert (Full text article from Dr. Seifert can be requested at hugh@kolbecenter.org

....

Summarized by Rev. Victor P. Warkulwiz, M.S.S. In this paper Professor Seifert examines the role of philosophy and science in shaping the image of man and in forming culture in the contemporary world, for the formation of a correct image of man and a respect for human dignity are of crucial importance as we enter the third millennium. Specifically, he concentrates on two opposite images of man derived from philosophy and science. One poses a threat to civilization; the other provides hope. Professor Seifert observes: "Science and philosophy are not only parts of culture but they also shape decisively most of the other manifold cultural and artistic expressions as well as the ethical standards and laws, along with political actions and systems, of a given civilization" Philosophy and science exercise a vast influence on culture and moral standards. They strongly influence the popularly accepted image of the human person and society’s vision of man’s place in the cosmos. On the one hand, philosophers and scientists have made many contributions to what Pope John Paul II calls the "culture a life," a culture formed by the Christian faith. On the other hand they have a large share of the responsibility for the ghastly "culture of death" that surrounds us. Ultimately, the opposition is between a culture in which man is recognized as a human person made in the image and likeness of God and a culture built on an image of man as machine, a mere product of matter and chance. Professor Seifert begins the development of his theme by discussing the nature of philosophy and science. He makes the Platonic distinction between "authentic and certain knowledge" and "unfounded or insufficiently founded opinion." Science, in its traditional and broadest sense, is directed towards the former. For Plato, the highest object of all science and knowledge is the supreme and absolute Good, which is the source of all authentic culture. Only knowledge that reaches truth about the good of man and the absolute Good can be, according to Plato, science in the full sense. Today, the term science is applied almost exclusively to natural science. Furthermore, modern science consists of knowledge in the genuine sense along with many theories, paradigms, constructs and philosophical interpretations that are frequently false. It is a mixture of "authentic and certain knowledge" with "unfounded or insufficiently founded opinion." And there is an increasing subjectivization of certainty in the thought in some modern philosophers of science that is moving toward the ideal of a purely hypothetical science without any certainty. Empiricist philosophy abandons the search for truth and reduces science to opinion and hypotheses subject to falsification. Professor Seifert’s reflections favor a philosophy of science that upholds the high values of truth and certainty, a philosophy that is not a mere handmaid of science but one that orders science and distinguishes between "authentic and certain knowledge" and ‘unfounded or insufficiently founded opinion." He goes on to make the distinction between philosophy and science. Philosophy is called to judge pseudo-philosophical theories proposed in the name of science, but the two disciplines are autonomous because they have different objects and employ very different methods. Philosophers study necessary natures, and natural scientists study non-necessary natures. Philosophic methods are unable to investigate such natures as those of animals or chemical elements. Such natures are non-necessary and must be studied using the empirical methods of natural science. Conversely, it would be absurd to study questions of ethics and oughtness by means of empirical studies of human or animal behavior. Scientists cannot solve philosophical problems by observation and experiment. Philosophy studies the intelligible and necessary aspects of reality, which are not susceptible to empirical methods. Natural science studies the sensible and contingent aspects of reality. In the past some influential philosophers, such as Aristotle, have attempted to solve empirical problems by philosophic methods, thereby closing many minds to experimental sciences. But today philosophers are much less prone to intrude into the sphere of empirical matters than are scientists to pontificate about philosophical questions. Seifert gives a number of examples in which scientists tread on areas proper to philosophy. Konrad Lorenz and Wolfgang Wickler wrongly deduce ethical conclusions from observations of animal behavior. Albert Einstein ventures outside the domain of natural science when he speculates about the essence of time and the relativity of simultaneity. The same is true about the quantum physicist Werner Heisenberg when he makes far-reaching philosophical deductions regarding indeterminacy, freedom, causality and the first principles of being. Jacques Monad in his Chance and Necessity makes outrageous metaphysical claims about chance, necessity and God. And the theory of evolution is, in most of its forms, a philosophical theory for which scientific research provides at most a starting point. False philosophical theses that are blindly held by scientists as if they were empirically demonstrated become the source of many errors. The mutual autonomy of philosophy and science, however, does not mean that they are completely independent of each other. Scientists presuppose many philosophical categories such as reality, existence, proof, argument, logical laws, matter, space, time, indeterminacy, determinism and finality. Only philosophy can give express answers to philosophical problems concerning truth, the scope and purpose of each science, and the value and limits of scientific knowledge. Seifert states that the work of physicist/historian of science Stanley Jaki shows that only a creationist metaphysics, which sees the origin of nature in a free divine act and therefore recognizes contingency in nature, is able to provide the proper metaphysical basis for the empirical sciences. The philosopher is called to be a critic of science. But he also profits from science in many ways. Philosophical questions are presented by science to the philosopher. Experience has a different role for philosophy than it does for natural science. It can widen the scope of philosophy and confirm its conclusions. Philosophers can be pleased when the experiments of the scientists corroborate the results of their philosophical studies. But the philosophical method is never the experiment. It is another kind of knowledge. It is insight into the highly intelligible and evident essences and states of affairs; it is knowledge of existing beings in cognition and the knowledge of other persons through empathy; and it is knowledge acquired from deductive demonstrations. Everything discussed so far was in preparation for the main topic, viz.: "the image of man provided by scientific knowledge in the described sense of science." Professor Seifert next discusses the theory of evolution as an example of scientifically inspired "unfounded or insufficiently founded opinion." He says that the theory of evolution is one of the most widespread and dangerously confused philosophical opinions thought up by scientists. "The evolutionary account of the origin of all living things possibly shaped the image of man on which contemporary culture rests more profoundly than any other scientific or pseudo-scientific theory." He distinguishes two elements in the theory of evolution. The first concerns the trans-species development of organic beings, which can be confirmed or refuted by observation and experiment. The second concerns the causes and principles that bring about trans-species development of organic beings, wherein lies the philosophical content. In Darwinian evolution, this philosophical content includes the vague concept of chance and the extension of certain natural principles, such as natural selection, into domains where they are not supported by scientific facts. The author goes on to discuss the ambiguity of the notion of "evolution." He distinguishes three senses in which the theory of evolution can be understood. The first is "orthodox Darwinism" in which there is no purpose in nature, no personal Creator, and no vital principle that is irreducible to matter. Even though Darwin himself was not an atheist, the theory attached to his name is virtually an atheistic one. Orthodox Darwinism is not a scientific theory but a philosophical one. Therefore, it can be neither proven nor refuted by empirical methods but only by philosophical ones. But these must confront the facts of nature and withstand the "test of reality." Empirical facts cannot contradict authentic philosophical insights, but they can very easily contradict false philosophical claims. In the second form of evolution, which is often associated with Teilhard de Chardin, the role of an intelligent Creator-God is not denied. The Creator uses evolutionary techniques that give rise to the hierarchy of living organisms from life-less matter. Although His intervention to produce the first primitive living being is not precluded, it is not seen as necessary. Neither the emergence of life nor that of the human person presupposes any new creative act. There is no essential distinction made between living and lifeless beings and between human beings and subhuman living organisms. Teilhard de Chardin goes so far as to suggest that Christ is the highest product of evolution. The second form of evolution can possess two features that the first one lacks. It can admit finality in evolution, and it can assume an intelligent cause (even a divine one) of all design in nature. But it retains the evolutionary mechanisms of the first form, such as the principle of natural selection. And, like the first form, it lacks an immaterial principle of life. Therefore, it is essentially a materialistic theory because it views all life as nothing more than an epiphenomenon of matter. The third form of the theory of evolution is the least reductionist. Within it are a number of degrees of evolutionism. The most extreme version is like the second form in that it allows for life to spring from lifeless matter. But it draws the line at human life. It excludes an evolutionary account of the human soul. Other versions of this third theory of evolution draw even more lines. Seifert sees only the least radical version of the evolutionistic theory admitted as a possibility in the recent Papal speech to the Pontifical Academy of Sciences. This version does not claim that life could spring from life-less matter by evolution or that animals come from plants through evolutionary laws or that human minds could evolve from animal life. It only allows for evolutionary processes within the most fundamental living genus (plants or animals) or with respect to certain biological traits of humans. It does not attempt to explain the origin of life or of human personhood and the human soul through evolution. It does not even attempt to explain the origin of animals that way. This version could even further restrict evolutionary processes to within a given kind, group or genus of plants or animals. [This is what some other authors might call "microevolution." or "variations within a kind."] Church documents such as Pope Pius XII’s Humani generis and Pope John Paul II’s address to the Pontifical Academy of Sciences regard evolution in some version of the third form as possibly compatible with Genesis. Professor Seifert next turns to St. Augustine’s theory of rationes seminales, which develops the idea of trans-species development of organic beings in a way quite different from Darwin or the Neo-Darwinians. Augustine may have believed in far-reaching cross-species development and so proposed an "evolutionist" theory for the origin of species. But he developed a profound metaphysical theory of the causes of such an evolution that is wholly opposed to the atheistic spirit of Darwinism and Neo-Darwinism. Seifert says that the Church too has to separate the "evolutionary" idea of the transformation of species from the idea that Darwinian principles are sufficient to explain the origin of species. Augustine employs many different terms when speaking of the so-called rationes seminales. He mentions it in at least seven places in three different works, chiefly in his Genesis ad litteram. It is not easy to discern what he means by rationes seminales, but one meaning seems to imply a sophisticated and profound theory of the origin of new species from existing ones. It is clear that Augustine rejects the first two forms of the theory of evolution described above. But he seems to say that God inserted into matter at creation rationes seminales (seminating/germinating ideas or plans) for different forms to be possibly developed in matter. This seems to leave room for the transformation of one species into another. But Augustine replaces the Darwinian principles of "natural selection" and "survival of the fittest" with a principle similar to Aristotle’s entelechy. That is an inner active principle that contains in potency an elaborate form and potentially dynamically unfolding teleological plan that could originate only in a supreme intellect. Thus not mindless "natural selection" but an ingenious creative plan of God "inserted into matter" is the cause of evolutionary development. Augustine did not believe that all living things could spring from any matter. Rather, he held a more restricted view that allowed for the transformation of species subject to limitation by some nature. Augustine also held that living beings are distinct from non-living beings. In living beings the rationes seminales involve a soul that is not reducible to properties of matter. Finally, Augustine sounds as if he meant that the rationes seminales are not principles immanent in matter, but that they are divine creative ideas that exist in God long before the things exist that correspond to them. This is a sign of the influence of Platonic philosophy on the thinking of Augustine. Seifert then goes on to give a philosophical critique of the theory of evolution in its first two senses. He shows them to be examples of "unfounded or insufficiently founded opinion" and therefore classes them both as pseudoscience. He says that many arguments can be advanced in favor of rejecting the theory of evolution in the first sense (Darwinism and Neo-Darwinism). Some of them apply to the second form and extreme version of the third form as well because they concern implausibilities common to all three. He says that the first theory is completely absurd because it rejects the role of an intelligent Creator, which is absolutely necessary to explain the origin of species. Its absurdity is so glaring that it doesn’t deserve to be treated seriously. But because it is taken so seriously by many scientists it has to be addressed. He takes on the argument that the generation of life came about by mere chance and the laws of chemistry and physics. He quotes Jay Roth who says that the probability that even a single protein can form by chance is about 1 in 10300. [I think that a case can be made that the probability is exactly zero.] And even the chance production of a protein would not explain that of a cell and the phenomenon of life. The idea that life was originated by chance processes could not be given credence even if scientists succeeded in making life emerge from lifeless materials in the laboratory. For, as Johannes von Uexcüll pointed out, this would not prove that chance can produce life, but only that the highest terrestrial intelligence, after years of study, was able to produce one simple form of life. And Seifert says that only a madman can believe that both a man and a woman sprang up together by chance to give birth to the whole human race. It is almost incomprehensible that generations of intelligent persons could believe it! Seifert then says that one might object saying that his arguments apply only if nature was entirely chaotic. But nature is dominated by laws, and these laws can lead to the production of new species according to non-random principles. Seifert would reply by asking where the laws came from. They themselves require a sufficient reason for their existence; they cannot be explained by the invocation of "chance." But if their origin lies in an intelligent maker of nature, we are no longer dealing with the first form of the theory of evolution. Professor Seifert then devotes a section of his paper to argue why the phenomenon of life is not reducible to mere material causes. First of all, living organisms violate one of the basic laws that governs all non-living matter, viz., the second law of thermodynamics. The second law of thermodynamics condemns nature to greater and greater states of disorder. But living organisms escape this condemnation. Through its faculties of assimilation, nutrition, growth and reproduction the living organism creates higher order from less ordered materials. Quantum physicist Erwin Schrödinger in his book What is Life says that the living organism "drinks order from its surroundings" and that only death subjects organisms to the second law of thermodynamics. Also, the phenomenon of consciousness cannot be reduced to a material causes as atheistic evolutionists would maintain. Scientists are unable to produce empirical evidence or convincing arguments to support such a claim. Seifert’s next argument concerns the human soul. He states that the existence of the mind and the human soul as subject of consciousness constitutes an absolute refutation of an evolutionism that believes that matter can produce the life of the human spirit. And so it is a refutation of the first two forms of the theory of evolution. He says that we are on epistemological high ground here from which we can refute any reductionist interpretation of life. This is because we are appealing to the immediate inner experience of our own conscious experience. [We know and we know that we know.] Seifert states that any reduction of consciousness to an epiphenomenon of brain events or to those events themselves is untenable. He supports this assertion by first looking at the indivisibility of the subject of conscious experience. He quotes Leibniz who reasons that "it is in a simple substance, and not in a compound or in a machine that perception must be sought for...". A conscious experience, such an aesthetic experience, the enjoyment of music, for example, clearly calls for an indivisible subject. This rules out material substance, which by its nature is divisible. This is because conscious experiences would lose their being and unity if there was not the one and same identical and indivisible self as their subject, the non-composed simple "I." Next, he demonstrates the existence of the non-material human soul through the freedom of the human act. The existence of free acts cannot be denied. A man even presupposes some free acts when he resolves to defend materialism and deny the existence of free acts. Material processes cannot produce a promise, for example, or any other free act because such an act proceeds from the self. And the self, who is master over the free act’s being or non-being, is not reducible to material causes. For matter cannot transcend itself to abstract the essence of something or perceive and respond to a good for its own sake. One of the favorite arguments of scientists in support of Darwinian evolution is that countless scientific discoveries have been made under the influence of Darwin’s theory. Seifert points out first of all that scientists have ignored many empirical facts not favorable to evolution because evolution has been accepted like a religious creed. He refers to Darwin on Trial by Phillip E. Johnson for details. He then proceeds to make the following objections: Both philosophical truths and philosophical errors can inspire scientific discoveries. But that fact does not vindicate any errors that may inspire such discoveries. The scientific success of a theory does not guarantee the truth of the philosophical assumptions underlying the theory. As an example he chooses the concept of the relativity of time in Einstein’s theory of relativity. The concept of the relativity of time is not the reason for the scientific success of Einstein’s theory. That time is relative is a purely philosophical thesis, not a scientific fact. H. A. Lorentz explained the same phenomena as Einstein did but with a non-relativistic concept of time. [Physicist J. S. Bell is in agreement with Seifert here. In his Speakable and Unspeakable in Quantum Mechanics he states: "The approach of Einstein differs from that of Lorentz in two major ways. There is a difference of philosophy, and a difference of style. The difference of philosophy is this. Since it is experimentally impossible to say which of two uniformly moving systems is really at rest, Einstein declares the notions ‘really resting’ and ‘really moving’ as meaningless. For him only the relative motion of two or more uniformly moving objects is real. Lorentz, on the other hand preferred the view that there is indeed a state of real rest, defined by the ‘aether’, even though the laws of physics conspire to prevent us identifying it experimentally. The facts of physics do not oblige us to accept one philosophy rather than the other."] The truth of Einstein’s philosophical conceptions is in no way guaranteed by the practical success and universal acceptance of his scientific theory. The same is true of Darwin’s theory of evolution and of certain of Heisenberg’s metaphysical musings. In contrast to philosophical errors, which can lead to both good and bad results for empirical science, philosophical truths per se can never lead to scientific regress. Only the incorrect interpretation or application of them can do so. Philosophical truths can and have led to experimental findings and scientific progress. Seifert gives the example of Sir John Eccles who, by recognizing freedom in human acts, was led to important discoveries in brain research. False philosophical ideas frequently impede scientific progress. The false ideas of Darwinism have already done so. Embryologist Erich Blechschmidt demonstrated that the evolutionism of Darwin, Spencer and Haeckel led to serious prejudices and false assumptions concerning human embryology and other empirical matters. In the last section of his paper, Professor Seifert concludes that only a very restrained version of the third form of the theory of evolution is true and possible. He starts the section by pointing out that the raison d’etre of the theory of evolution lies in the first form and, to some extent, in the second form. Evolution was designed to be a substitute for the doctrine of creation by God. Within that doctrine it is pointless and useless to accept a general evolution of living species. Darwinian evolution makes sense only if there is no Creator-God. If God created nature, why would He use such a primitive technique as Darwinian evolution with its countless mishaps and chance events to realize his creative idea? What artist, sculptor, architect or engineer with great skill at his disposal would even consider using chance events and innumerable failures to produce his masterpiece? In the third form of the theory of evolution, the Darwinian explanation for trans-species development must be rejected for the reason given above. The Augustinian version of "evolution" is acceptable, but it should no longer be called "evolution" because that is a term that invokes Darwinian principles. The Augustinian version of trans-species development would be divinely organized and based on a well-ordered finalistic plan executed through a new and wondrous capacity of living species. Living species would then not only have the powers of nutrition, growth and reproduction, but would also be able to undergo mutations, adapt to new environments, and thus engender new and enduring species. All three forms of evolution meet serious difficulties when faced with empirical facts. The first is the lack of transitional forms in the fossil record. These theories have to demand countless "links" from one species to another. Such links are missing in the fossil record. The only explanation for this seems to be that a true explanation of the origin of species does not lie in a "complete evolution" of all plant and animal organisms. The next difficulty that Seifert sees is that Darwinism is based on a mere morphological consideration of nature. That means that it relies on a mere examination of external forms. But studies on bacteria, for example, show that even though external appearances between certain species may be very similar, close examination shows that they use totally different ingenious systems, of swimming for example. Such phenomena as the "geographic distribution of species" and "adaptation to surroundings" are explained much better as coming about by divine creative planning than by evolution. Professor Seifert states that he rejects the theory of evolution, except in part for extremely limited biological trans-species developments. He says that even great geneticists as Jerome Lejeune doubted a restricted theory of evolution of the third form. That, he goes on to say, confirms his purely philosophical conviction that "universal evolution" as an explanation for the origin of species is not an established fact but is merely an implausible hypothesis. But Seifert does not reject the fact that a restricted theory of evolution of the third form is theoretically compatible with all purely philosophical and theological truths and might therefore be regarded, as some Church documents assert, as one possible theory of how the Creator generated the immense variety of life and the human body.

But many empirical facts and philosophical considerations about the dignity and origin of the human body should move us to re-examine very critically even those versions of the third form of the theory of evolution that Church teaching allows us to accept.

Rev. Victor P. Warkulwiz, M.S.S.