DHPG: THE BIG PROBLEM: A THREE-STAGE REFUTATION OF (ATHEISTIC) BIG BANG THEORY
(I’m new to doing this, so if I veer off track I apologise, but I ask you to please consider it as a measure of my debating capacity regardless. I’m also aware what I am going to say will be at conflict with the majority of the Debate Hall member’s beliefs, considering they are mostly atheists, but I also ask you please look beyond this also in order to give me an accurate assessment. I also didn't know how to reference properly on this site, so I just put numbers in brackets).
In this article, Nuckols attempts to discard evolution as an overhyped theory, lacking significant evidence and possessing several logical flaws. Although ultimately, the Debate Hall community concluded that his argument was scientifically flawed, It is my inclination to believe that while this certainly may be true, certain fundamental points expressed in the article were in fact correct, albeit portrayed poorly. In response to Nuckols’ article, this paper will attempt to defend the aforementioned fundamental premises, albeit with a more specific focus- that (atheistic) Big Bang Theory is flawed. Be warned, that the paper will predominately call upon philosophical rather than scientific methodology, and will employ a three-stage structure, with the stages becoming increasingly more significant to the argument in the order they are read.
Perhaps the most convincing point of Nuckols' argument is this:
“Thus, the theory of evolution should be questioned closely by more scientists and not treated like a scientific law, because there is very little evidence for it.”(1)
1. Intelligent Design
Cicero- “When you see a sundial or a water-clock, you see that it tells the time by design and not by chance. How then can you imagine that the universe as a whole is devoid of purpose and intelligence, when it embraces everything, including these artifacts themselves and their artificers?"
G. K. Chesterton in 1908: "So one elephant having a trunk was odd; but all elephants having trunks looked like a plot."
We begin with an Intelligent Design argument. It is importnat to note that while relevant, this is not the core of the work, but functions rather as a 'side-dish' to the two latter stages.
Nuckols, like most creationists, forwards an Intelligent Design proposition to further strengthen his argument:
“One major problem with the theory of evolution is that of irreducibly complex systems. According to Michael Behe, the author of Darwin's Black Box, an “irreducibly complex system” cannot be made by minute, consecutive changes of a previous system, since any change to remove a part of an “irreducibly complex system” will result in non-functionality (1996). This means that if one part is missing, the whole system will fail. The problem that challenges the theory of evolution is that an organism cannot evolve if it cannot live with one part missing.”(2)
From all reports, his argument is logically flawed on various levels. It is not my intention to debate this reception, but rather propose an alternate Intelligent Design argument, hopefully attaining a more positive reception at that. Most intelligent design arguments explore the design of the universe, suggesting that its complexity requires a designer; my argument focuses not so much on the design of the universe, but rather that of humans.
My Intelligent Design argument orbits around the premise that humans are distinct from animals. This is not evidenced by the fact that humans are more intelligent or developed, but rather that they possess traits that would appear completely unrelated to the evolutionary process, traits that are unnecessary or even possibly hinder adaption to the environment, survival of the fittest, and the continuation of the species. For example, why humans display religious and/or spiritual capacities makes no sense in relation to evolution. If anything, religious tendencies have lead humans to act in ways contrary to that of animals. Humans are the only living creatures on Earth who possess the ability to evaluate one’s own actions, and possess the capacity to a moral conscience or sense of regret (outside of being punished for an action).
If humans are simply advanced apes, then why have we developed methods of actually reducing our numbers seemingly pointlessly? Practices such as abortion, the invention of the pill, and changes in cultural views of sexual morality have actually leaded to a steady decline in the population. Statistics have shown that for a civilization to last more than 25 years, it must produce at least 2.11 children per couple. Interestingly, a rate of 1.8 children per couple has never been reversed in history, and 1.3 is impossible to reverse. Nearly all developed Europoean countries are under 2(3) . To illustrate my point, imagine a civilization of one hundred people, split into fifty couples, and they each have one child each. Only 50% of the previous generation is born, and that’s assuming every adult in a civilization pairs off and successfully reproduces, which we know is not the case in reality.
The question of occurrences such as serial killers also arises. Whilst understood as a psychological corruption, tendencies such as this are not witnessed in the animal kingdom. Sure killings occur as a result of hunting, self-defense, defense-of territory, competitiveness etc. but none are fueled by sadistic desire. Why is it that humans, allegedly the most evolved species of them all, have the capacity to arguably the lowest act one can conceive of?
Aristotle attempted to answer that question is his Nicomachean Ethics. Aristotle argued that every entity has a form, and the fulfillment of that form lead to that entity’s goodness. In other words, it is good for a lion to prey, because that is what is good for a lion. For humans, the pursuit of eudaemonia (meaning happiness, not as a subjective feeling, but as on objective state, such as the fulfillment of life, or flourishing) is what is good for humans, which is predominately achieved through the exhibition of virtue. According to Aristotle, what distinguishes us from animals is that we have the potential to be otherwise than our own nature(4) . What that means is that an animal can only do what is good for it, what is natural, but humans can act in ways which would be considered inhumane, or unnatural, thus where we get our concept of moral good and evil, and why it is said only humans possess morality. This explains why we look down upon the rampant pursuit of excessive luxury and pleasure, because it lowers one to the desires of animals, yet we consider a serial killer on a far worse level than the greedy, because the sadistic killing of multiple humans is even lower than the level of animals.
My point in presenting these premises is to address the question that if evolution is to exist, why then do we possess the potential to be otherwise than our own nature, when it is completely exclusive to humans, and serves no benefit in an evolutionary sense.
2. “They do not know where this energy came from or why it took place.”
The second phase of my argument concerns the notion (in an atheistic account) that something can come from nothing. For these final two phases, I will be referring to Thomas Aquinas’ Five ways, not in their entirety, but merely the points relevant to my arguments. Below, Aquinas addresses the principles of actuality and potentiality:
Aquinas 1st Way- Argument from Change
Certain things in the world are in motion.
Everything in motion is moved by something else.
Nothing is in motion except in so far as it is in potentiality in relation to that towards which it is in motion.
If something causes motion, it is in actuality, for to cause motion is to change something from potentiality to actuality.
Something cannot be in potentiality and actuality referring to the same thing at the same time.
Impossible that something causes itself to move.
Everything in motion must be moved by something else.
Infinite causes is impossible, for if there is no first mover there can be no secondary movers which can only be moved by a first mover(5).
The problem with the Big Bang Theory is that it suggests that something came from nothing, when in fact there was no such potentiality to allow such a phenomena to occur. ‘Nothingness’ is not to be confused with an empty black void, for that already presumes space and time, true nothingness has no space, time, concepts of matter and motion, no laws of nature etc. As soon as one attempts to bridge the gap between nothing to something, they are immediately presuming some form of potentiality that was in fact not there, for in true nothingness there is no potentiality.
A common counter is that the first motion or the ‘something’ occurred by means of randomness. This initially sounds plausible, until one acknowledges that randomness itself is not catalyst, but rather the method in which the catalyst acts. For example, if I have a basket with apples inside of it, and I choose to select an apple at random, randomness does not determine the number of apples inside the basket (i.e. the potentiality), but merely determines the method of selection that I apply. What we see is that for randomness to the govern the first motion, there must already have been some form of potentiality present, which the Big Bang Theory is still yet to account for. Essentially, the concept of randomness itself is an actuality, meaning that it requires to be caused by a prior actuality in order for it to exist.
In the case that one discards my argument that randomness requires a prior potentiality to exist (which I’m sure most of you will), allow us explore the consequences of such a rejection. If we were to say that everything originated out of pure nothingness, we then have a contradiction with regards to the form of potentiality. For if everything was to come from nothing, then we are essentially saying that nothingness equals infinite, unrestricted potentiality. The problem with this notion is that it is evident that potentiality is not in fact infinite, but limited, for if potentiality was infinite, I would not be restricted to/by my human form.
3. The Problem of Time
To explore this avenue, we now turn our attention to Thomas Aquinas on Samuel Clarke for a brief commentary on the infinite regress of time:
Aquinas 2nd Way- Argument from causation.
Something cannot be the efficient cause of itself, for it would be prior to itself, which is impossible.
However, it is impossible to proceed to infinity with efficient causes, for the first cause is the cause of the intermediate cause/s, and the intermediate is the cause of the last. To remove the first cause would be to remove the effect, which is the intermediate cause, which would remove the last(6).
Samuel Clarke
Infinite regression is impossible because an infinite succession of dependant beings without any original independent cause is a series of beings that has neither necessity nor any reason at all of its existence, neither within itself nor from without. It proposes that something is caused, yet that in the whole it is caused by absolutely nothing.
It is impossible to count up from zero to infinity, so it is impossible to count down from infinity to zero. Infinity is also indivisible; this is all because it is impossible to traverse an infinite series. If the universe had an infinite past, then time would have had to count down from infinity to reach time zero, which is the present, and so would not have reached it. The fact that we have reached the present therefore shows that the past is not infinite but finite, proving that the universe must have had a beginning. In more simple terms, imagine X asking himself how many years had passed until the very present, to which Y responds ‘an infinite amount’. Then ten years later, X asks the same question again, to which Y gives him the same response, yet X knows there have been an extra ten years, but to say ‘infinite plus ten years’ is to reduce infinity to a finite principle, which of course is illogical.
Now that we have established (hopefully) that the infinite regress of time is implausible, and that time ‘begun’, we are presented with some complications. Because time, like space, is finite, it must have been brought into existence by a certain motion, and we know that motion can be considered some form of activity in relation to space and time. The problem I am about to present is not exclusive to Big Bang Theory, but concerns all atheistic philosophies. An athiest must assume one of two things with regards to time:
1. That the first motion occurred at some point in time.
2. That time began when the first motion occurred.
If you accept the first premise, then you have not accounted for the motion which allowed time to exist in the first place. If you accept the second premise, even if we allow motion to occur when space does not exist (although this is unlikely, because space and time are interrelated, and cannot function without each other), it is still logically flawed, because a motion cannot occur if time does not exist in the first place.
So that concludes my argument. Again, forgive me if I lost track, I attempted to relate it to the article as much as I could, and I’m aware virtually everyone at the PG and DH will disagree with pretty much everything I said, but I ask that you please look beyond that in order to assess my debating-skills as fairly as possible.
________________________________________
1. Nuckols, Lucas. “Is Evolution Science?”Creationscience Academy. 2009 <http://www.ecreationscience.com/Is_Evolutionism_Science.html>
2. Ibid.
3. Demographicproblem.wmv
4. Aristotle, Nicomachean Ethics
5. Thomas Aquinas, Summa Theologica
6. Thomas Aquinas, Summa Theologica
(I’m new to doing this, so if I veer off track I apologise, but I ask you to please consider it as a measure of my debating capacity regardless. I’m also aware what I am going to say will be at conflict with the majority of the Debate Hall member’s beliefs, considering they are mostly atheists, but I also ask you please look beyond this also in order to give me an accurate assessment. I also didn't know how to reference properly on this site, so I just put numbers in brackets).
In this article, Nuckols attempts to discard evolution as an overhyped theory, lacking significant evidence and possessing several logical flaws. Although ultimately, the Debate Hall community concluded that his argument was scientifically flawed, It is my inclination to believe that while this certainly may be true, certain fundamental points expressed in the article were in fact correct, albeit portrayed poorly. In response to Nuckols’ article, this paper will attempt to defend the aforementioned fundamental premises, albeit with a more specific focus- that (atheistic) Big Bang Theory is flawed. Be warned, that the paper will predominately call upon philosophical rather than scientific methodology, and will employ a three-stage structure, with the stages becoming increasingly more significant to the argument in the order they are read.
Perhaps the most convincing point of Nuckols' argument is this:
“Thus, the theory of evolution should be questioned closely by more scientists and not treated like a scientific law, because there is very little evidence for it.”(1)
1. Intelligent Design
Cicero- “When you see a sundial or a water-clock, you see that it tells the time by design and not by chance. How then can you imagine that the universe as a whole is devoid of purpose and intelligence, when it embraces everything, including these artifacts themselves and their artificers?"
G. K. Chesterton in 1908: "So one elephant having a trunk was odd; but all elephants having trunks looked like a plot."
We begin with an Intelligent Design argument. It is importnat to note that while relevant, this is not the core of the work, but functions rather as a 'side-dish' to the two latter stages.
Nuckols, like most creationists, forwards an Intelligent Design proposition to further strengthen his argument:
“One major problem with the theory of evolution is that of irreducibly complex systems. According to Michael Behe, the author of Darwin's Black Box, an “irreducibly complex system” cannot be made by minute, consecutive changes of a previous system, since any change to remove a part of an “irreducibly complex system” will result in non-functionality (1996). This means that if one part is missing, the whole system will fail. The problem that challenges the theory of evolution is that an organism cannot evolve if it cannot live with one part missing.”(2)
From all reports, his argument is logically flawed on various levels. It is not my intention to debate this reception, but rather propose an alternate Intelligent Design argument, hopefully attaining a more positive reception at that. Most intelligent design arguments explore the design of the universe, suggesting that its complexity requires a designer; my argument focuses not so much on the design of the universe, but rather that of humans.
My Intelligent Design argument orbits around the premise that humans are distinct from animals. This is not evidenced by the fact that humans are more intelligent or developed, but rather that they possess traits that would appear completely unrelated to the evolutionary process, traits that are unnecessary or even possibly hinder adaption to the environment, survival of the fittest, and the continuation of the species. For example, why humans display religious and/or spiritual capacities makes no sense in relation to evolution. If anything, religious tendencies have lead humans to act in ways contrary to that of animals. Humans are the only living creatures on Earth who possess the ability to evaluate one’s own actions, and possess the capacity to a moral conscience or sense of regret (outside of being punished for an action).
If humans are simply advanced apes, then why have we developed methods of actually reducing our numbers seemingly pointlessly? Practices such as abortion, the invention of the pill, and changes in cultural views of sexual morality have actually leaded to a steady decline in the population. Statistics have shown that for a civilization to last more than 25 years, it must produce at least 2.11 children per couple. Interestingly, a rate of 1.8 children per couple has never been reversed in history, and 1.3 is impossible to reverse. Nearly all developed Europoean countries are under 2(3) . To illustrate my point, imagine a civilization of one hundred people, split into fifty couples, and they each have one child each. Only 50% of the previous generation is born, and that’s assuming every adult in a civilization pairs off and successfully reproduces, which we know is not the case in reality.
The question of occurrences such as serial killers also arises. Whilst understood as a psychological corruption, tendencies such as this are not witnessed in the animal kingdom. Sure killings occur as a result of hunting, self-defense, defense-of territory, competitiveness etc. but none are fueled by sadistic desire. Why is it that humans, allegedly the most evolved species of them all, have the capacity to arguably the lowest act one can conceive of?
Aristotle attempted to answer that question is his Nicomachean Ethics. Aristotle argued that every entity has a form, and the fulfillment of that form lead to that entity’s goodness. In other words, it is good for a lion to prey, because that is what is good for a lion. For humans, the pursuit of eudaemonia (meaning happiness, not as a subjective feeling, but as on objective state, such as the fulfillment of life, or flourishing) is what is good for humans, which is predominately achieved through the exhibition of virtue. According to Aristotle, what distinguishes us from animals is that we have the potential to be otherwise than our own nature(4) . What that means is that an animal can only do what is good for it, what is natural, but humans can act in ways which would be considered inhumane, or unnatural, thus where we get our concept of moral good and evil, and why it is said only humans possess morality. This explains why we look down upon the rampant pursuit of excessive luxury and pleasure, because it lowers one to the desires of animals, yet we consider a serial killer on a far worse level than the greedy, because the sadistic killing of multiple humans is even lower than the level of animals.
My point in presenting these premises is to address the question that if evolution is to exist, why then do we possess the potential to be otherwise than our own nature, when it is completely exclusive to humans, and serves no benefit in an evolutionary sense.
2. “They do not know where this energy came from or why it took place.”
The second phase of my argument concerns the notion (in an atheistic account) that something can come from nothing. For these final two phases, I will be referring to Thomas Aquinas’ Five ways, not in their entirety, but merely the points relevant to my arguments. Below, Aquinas addresses the principles of actuality and potentiality:
Aquinas 1st Way- Argument from Change
Certain things in the world are in motion.
Everything in motion is moved by something else.
Nothing is in motion except in so far as it is in potentiality in relation to that towards which it is in motion.
If something causes motion, it is in actuality, for to cause motion is to change something from potentiality to actuality.
Something cannot be in potentiality and actuality referring to the same thing at the same time.
Impossible that something causes itself to move.
Everything in motion must be moved by something else.
Infinite causes is impossible, for if there is no first mover there can be no secondary movers which can only be moved by a first mover(5).
The problem with the Big Bang Theory is that it suggests that something came from nothing, when in fact there was no such potentiality to allow such a phenomena to occur. ‘Nothingness’ is not to be confused with an empty black void, for that already presumes space and time, true nothingness has no space, time, concepts of matter and motion, no laws of nature etc. As soon as one attempts to bridge the gap between nothing to something, they are immediately presuming some form of potentiality that was in fact not there, for in true nothingness there is no potentiality.
A common counter is that the first motion or the ‘something’ occurred by means of randomness. This initially sounds plausible, until one acknowledges that randomness itself is not catalyst, but rather the method in which the catalyst acts. For example, if I have a basket with apples inside of it, and I choose to select an apple at random, randomness does not determine the number of apples inside the basket (i.e. the potentiality), but merely determines the method of selection that I apply. What we see is that for randomness to the govern the first motion, there must already have been some form of potentiality present, which the Big Bang Theory is still yet to account for. Essentially, the concept of randomness itself is an actuality, meaning that it requires to be caused by a prior actuality in order for it to exist.
In the case that one discards my argument that randomness requires a prior potentiality to exist (which I’m sure most of you will), allow us explore the consequences of such a rejection. If we were to say that everything originated out of pure nothingness, we then have a contradiction with regards to the form of potentiality. For if everything was to come from nothing, then we are essentially saying that nothingness equals infinite, unrestricted potentiality. The problem with this notion is that it is evident that potentiality is not in fact infinite, but limited, for if potentiality was infinite, I would not be restricted to/by my human form.
3. The Problem of Time
To explore this avenue, we now turn our attention to Thomas Aquinas on Samuel Clarke for a brief commentary on the infinite regress of time:
Aquinas 2nd Way- Argument from causation.
Something cannot be the efficient cause of itself, for it would be prior to itself, which is impossible.
However, it is impossible to proceed to infinity with efficient causes, for the first cause is the cause of the intermediate cause/s, and the intermediate is the cause of the last. To remove the first cause would be to remove the effect, which is the intermediate cause, which would remove the last(6).
Samuel Clarke
Infinite regression is impossible because an infinite succession of dependant beings without any original independent cause is a series of beings that has neither necessity nor any reason at all of its existence, neither within itself nor from without. It proposes that something is caused, yet that in the whole it is caused by absolutely nothing.
It is impossible to count up from zero to infinity, so it is impossible to count down from infinity to zero. Infinity is also indivisible; this is all because it is impossible to traverse an infinite series. If the universe had an infinite past, then time would have had to count down from infinity to reach time zero, which is the present, and so would not have reached it. The fact that we have reached the present therefore shows that the past is not infinite but finite, proving that the universe must have had a beginning. In more simple terms, imagine X asking himself how many years had passed until the very present, to which Y responds ‘an infinite amount’. Then ten years later, X asks the same question again, to which Y gives him the same response, yet X knows there have been an extra ten years, but to say ‘infinite plus ten years’ is to reduce infinity to a finite principle, which of course is illogical.
Now that we have established (hopefully) that the infinite regress of time is implausible, and that time ‘begun’, we are presented with some complications. Because time, like space, is finite, it must have been brought into existence by a certain motion, and we know that motion can be considered some form of activity in relation to space and time. The problem I am about to present is not exclusive to Big Bang Theory, but concerns all atheistic philosophies. An athiest must assume one of two things with regards to time:
1. That the first motion occurred at some point in time.
2. That time began when the first motion occurred.
If you accept the first premise, then you have not accounted for the motion which allowed time to exist in the first place. If you accept the second premise, even if we allow motion to occur when space does not exist (although this is unlikely, because space and time are interrelated, and cannot function without each other), it is still logically flawed, because a motion cannot occur if time does not exist in the first place.
So that concludes my argument. Again, forgive me if I lost track, I attempted to relate it to the article as much as I could, and I’m aware virtually everyone at the PG and DH will disagree with pretty much everything I said, but I ask that you please look beyond that in order to assess my debating-skills as fairly as possible.
________________________________________
1. Nuckols, Lucas. “Is Evolution Science?”Creationscience Academy. 2009 <http://www.ecreationscience.com/Is_Evolutionism_Science.html>
2. Ibid.
3. Demographicproblem.wmv
4. Aristotle, Nicomachean Ethics
5. Thomas Aquinas, Summa Theologica
6. Thomas Aquinas, Summa Theologica