Stephen Hawking, Gravity, and God

When people claim there is a conflict between science and religion, they are often referring to some alleged conflict between the theory of evolution and a belief in a designer God. Sometimes an argument is put forward that is supposed to show a conflict between the laws of physics and a belief in God. Stephen Hawking puts forth such an argument in his 2010 book The Grand Design. His arguments makes several philosophical mistakes that ought be addressed.

Part 1: Hawking, Gravity, and God
In The Grand Design Stephen Hawking along with his co-author Leonard Mlodinow put forth a controversial candidate for a theory of everything called M-theory. The bulk of the book is spent explaining this theory which is really just a collection of various theories that try to explain the universe. In the book, Hawking and Mlodinow conclude “because there is a law such as gravity, the universe can and will create itself from nothing” (pg 180). Anyone with a little training in philosophy can immediately identify the self-contradictory nature of this claim. If we say that X creates Y, then we are already presupposing the existence of X in order to account for the existence of Y. In the first part of the above quote, Hawkings is presupposing the existence of gravity (X) to explain the existence of the universe (Y). Therefore the universe is not created from nothing, it is created from gravity.

Hawking then piles another contradiction on top of his first. In the second part of the above quote, he asserts that, "the universe can and will create itself from nothing." If we say that X creates X we already pressupose the existence of X in order to account for the existence of X. This also is logically incoherent. If any scientific theory makes such as obvious error, then that theory ought to be revised or abandoned. 

Throughout his book, Hawking suggests that there is no God because the laws of physics explain the existence of the universe. He writes, “Spontaneous creation is the reason there is something rather than nothing, why the universe exists, why we exist. It is not necessary to invoke God to light the blue touch paper and set the universe going.” (pg 180). But how then does Hawking explain the existence of his metaphorical "blue touch paper" that set the universe going? How does Hawking explain the existence of gravity in the first place? He doesn't! He simply presupposes that it exists. Hawking does not know how to explain gravity. To him that is simply where explanations come to an end.

Then why is he so confident in suggesting that God does not exist? Perhaps he has this argument in mind:

Some would claim the answer to these questions is that there is a God who chose to create the universe that way. It is reasonable to ask who or what created the universe, but if the answer is God, then the question has merely been deflected to that of who created God. (pg 172)

This is the same argument that Richard Dawkins put forward in The Selfish Gene and The God Delusion. I offered a rebuttal to that argument in my previous post. Hawking and Dawkins seem to suggest that using God as an explanation for the universe is somehow invalid because it cannot explain the existence of God himself. But if that is true then Hawking's argument is also invalid. One can equally use Hawking's argument against him. Below is Hawking's same quote but I replaced the word God with Gravity:

Some would claim the answer to these questions is that there is Gravity which created the universe that way. It is reasonable to ask who or what created the universe, but if the answer is Gravity, then the question has merely been deflected to that of who or what created Gravity.

Believing that all explanations end in gravity is not logically incoherent nor is it intellectually unacceptable. But, believing that all explanations end in God is likewise NOT logically incoherent nor intellectual unacceptable. Certain beliefs about gravity (like the one mentioned above) or certain beliefs about God may be shown to be fallacious, but the general belief that all explanations end somewhere is not. What is intellectually unacceptable is pretending that one's scientific conclusions show that God does not exist.

Part 2: Hawking, Scientists, and Philosophy
 
Hawking's logical errors can be explained by his ignorance of philosophy. In the beginning of The Grand Design Hawking lays out some questions about reality including the question, "Why is there something instead of nothing?" Referring to these questions, Hawking writes, “Traditionally these are questions for philosophy, but philosophy is dead. It has not kept up with modern developments in science, particularly in physics. As a result scientists have become the bearers of the torch of discovery in our quest for knowledge.” (pg 5)

The irony of this statement is not only that Hawking uses philosophical arguments throughout his whole book, but that the statement "philosophy is dead" is itself a philosophical proposition. Hawking cannot be making a scientific claim here. He is making a metaphysical claim about science. Therefore even when Hawking is trying to dismiss philosophy, he is contradicting himself. I agree with the philosopher Daniel Dennett who said, "There is no such thing as philosophy-free science; there is only science whose philosophical baggage is taken on board without examination.” (Daniel Dennett, Darwin’s Dangerous Idea)

Scientists like Dawkins and Hawking hurt scientific progress when they mingle their own philosophical assumptions with science. Their philosophical pronouncements cause confusion because it gives lay people the false impression that they must choose between God or science when the clash really exists between the scientist's philosophical assumptions and God.

 

Rebutting Richard Dawkin's Argument Against Theism

The purpose of this post is to give a rebuttal to one atheist argument against theism. This argument was suggested by Richard Dawkins in the book The Blind Watchmaker: Why the Evidence of Evolution Reveals a Universe without Design and in the book The God Delusion. The argument was also repeated by my friend Bennion in the comments of my previous post. The argument goes something like this: Any attempt to explain the astonishing variety of life by a hypothesis involving design is misguided because any being able to create life would itself have to be just as complex. In other words, one cannot explain life by invoking a designer or creator, because that does not explain the life of the creator. In The Blind Watchmaker, Dawkins puts it this way:

Organized complexity is the thing that we are having difficulty in explaining. Once we are allowed simply to postulate organized complexity, if only the organized complexity of the DNA/protein replicating machine, it is relatively easy to invoke it as a generator of yet more organized complexity…. But of course any God capable of intelligently designing something as complex as the DNA/protein machine must have been at least as complex and organized as that machine itself… To explain the origin of the DNA/protein machine by invoking a supernatural Designer is to explain precisely nothing, for it leaves unexplained the origin of the Designer.

Bennion echoed a similar point:

If you posit, for example, that life was created by God, that doesn’t solve the problem at all because you haven’t explained how God came to exist, and that problem is far bigger than how life came to exist, because God is so much more complicated than a simple chain of self-replicating chemicals.

I will offer rebuttals for this argument from the perspectives of traditional Christianity and LDS theology (Mormonism).

Point 1
Dawkins' argument makes the mistake of trying to discredit one explanation for a particular manifestation of life by saying that it doesn't give an ultimate explanation of life in general. Alvin Plantinga illustrates this point with the following thought experiment.

Suppose we land on an alien planet orbiting a distant star and discover some machine-like objects that look and work just like a 1941 Allis Chalmers tractor; our leader says “there must be intelligent beings on this planet—look at those tractors.” A sophomore philosophy student on the expedition objects: “Hey, hold on a minute! You have explained nothing at all! Any intelligent life that designed those tractors would have to be at least as complex as they are!” No doubt we’d tell him a little learning is a dangerous thing and advise him to take the next rocket ship home and enroll in another philosophy course or two.

The point is that the leader was not trying to give an ultimate explanation of organized complexity. He was only trying to explain one particular manifestation of it—the tractors. In this context it is perfectly reasonable to explain one manifestation of organized complexity with another. Similarly theists are not trying to give an ultimate explanation for all organized complexity (including God) when they invoke God as an explanation for organized complexity.

Point 2
Well, what about that ultimate explanation? Wouldn't Dawkins' argument apply to a theist's ultimate explanation of God? What is the explanation for God?

There are certain questions that are simply incoherent to ask. For instance the question, "What is the proof for rationality?" This question is incoherent because any argument for rationality must already presupposes rationality. One cannot say that science proves that rationality is valid because science already uses rationality to assimilate evidence and come to conclusions. Also, the question, "Why is there something instead of nothing?" is incoherent because all explanations already presuppose that something exists. All explanations end in existence. There just can't be any explanation for it. It just is.

Similarly, the question "What explains an eternal being?" is an incoherent question. If God exists then there couldn't be any ultimate explanation for God because God is an eternal being. Atheists likewise don't have any explanation for elementary particles or the laws of nature. They must simply take it for granted that all explanations eventually bottom out in brute facts. The God hypothesis does not explain the existence of God, and naturalistic physicalism does not explain the laws of physics.

Point 3
Dawkins' argument is circular because it assumes what it is trying to prove. Dawkins simply starts with the assumption that nature is the way he thinks it is, then tries to show that nature is the way he thinks it is. He assumes that nature is such that any being that exists would have to be created according to the physical laws as he sees them. Then he uses that assumption to show that any explanation for life cannot invoke God since God would have had to be created according to the physical laws as Dawkins sees them.

Dawkins' argument does not apply to theists because he arbitrarily assumes that God is created. Therefore, theists do not believe in the God that Dawkins is calling into question. His argument does not apply.

Conclusion
In this blog post, I have attempted to rebut one of Dawkins' primary arguments against God. I have argued that it confuses an explanation for a particular manifestation for life with an explanation for an ultimate explanation of all life (including God). I argued that Dawkins' argument is trying to address a question that is not coherent. And I have argued that Dawkins' argument is circular.

Richard Dawkins' laments the fact that roughly 40% of Americans do not believe in evolution. I share this concern since it seems to me that the science behind evolution is quite solid and has been useful making medical advances and understanding the history of our beautiful planet. When I personally study about evolution and the variety of life, I feel a sense of awe at the beauty and wonder of nature. Sometimes, I feel closer to God when I study the theory of evolution. So I am concerned that many American's are missing out on this understanding and experience.

Dawkins is a wonderful biologist. I have read his book, The Greatest Show on Earth: The Evidence for Evolution several times. I own the audiobook and the hardcover. I highly recommend it. Dawkins' descriptions of orchids, bats, moths, and fish are just a delight to read.

While Dawkins is a very good biologist, he is a poor philosopher. Dawkins pretends that his arguments are scientific when they are really philosophical. The subtitle of Dawkins book, The Blind Watchmaker says that the purpose of his book is to show how evolution reveals a universe without design. Dawkins inevitably fails because the theory of evolution has nothing to say about the existence of God or a designer.

I believe that one of the reasons why many people don't believe in evolution is that they are constantly told by the "experts" like Dawkins that evolution shows that God doesn't exist. I think these pronouncements by the atheists like Dawkins are harmful for 3 reasons. (1) They confuse philosophy and science, (2) they cause many well-meaning religious people to close off to scientific claims about evolution, and (3) they cause many well-meaning people to close off to atheists in general—many of whom are quite reasonable and have important things to say. If more theists understood that evolution does not threaten their faith, but can possibly enhance their faith, then more people would embrace the theory of evolution.

Atheism and Evolution

I recently wrote about whether or not the theory of evolution was compatible with Christianity. I argued rather briefly that the theory of evolution is compatible with Christianity. In this post I will try to address the question: Could the theory of evolution be incompatible with atheism?

The philosopher Alvin Plantinga has a very interesting response to this question. He does not argue that evolution is incompatible with every form of atheism. But, he does argue that the theory of evolution is incompatible with certain forms of naturalism commonly assumed by many atheists. I am still not sure if I am fully convinced, but It is a very interesting argument and worth examining. Before one can understand this argument they need a few conceptual tools.

Conditional Probability
The first tool is the idea of conditional probability. Conditional probability is the probability of something happening, given something else. For instance, the probability that a person named Brigham is a Mormon given that he lives in Utah is high. On the other hand, the probability that a person named Mohammed is a Mormon given that he lives in Kuwait is low.

Defeaters for belief
The second conceptual tool is the idea of a defeater. A defeater is a reason for not believing something else. So for example, if I see a spider on the wall of my grandma's house, then I will form the belief that there is a spider on the wall. But if my grandma then says that it is just a halloween decoration, then I have a defeater for my belief that there is a spider on the wall.

There can also be defeaters for other defeaters—defeater defeaters. So for example, if I believed that my grandma might be a bit senile and that it is June, then I have a defeater for the belief that the spider is a halloween decoration. This process could continue with defeater defeater defeaters and so forth.

Definition of naturalism
Naturalism is the view that that there is no God, nor is there anything like God. A person can be an atheist without being a full blown naturalist. Naturalism implies materialism. According to a materialistic view of the human mind, both behavior and beliefs are caused by neural firings in the brain. A materialist believes that consciousness is really just the neuronal firings of the brain.

So with these conceptual tools, one can understand Plantinga's argument.

Premise 1
Beliefs are part of our cognitive faculties along with memory, perception, and rationality. Beliefs are true if they correspond to reality. Beliefs are reliable when they are true most of the time. Perhaps we can say that beliefs have to be true at least 3/4ths of the time to be considered reliable. Now we can use the conditional probability tool. What is the probability that our beliefs would be reliable given evolution and naturalism?

The theory of evolution claims that all species descended from a common ancestor through a processes of descent with modification via natural selection. Natural selection is the process whereby organisms better adapted to their environment tend to survive and produce more offspring.

According to a naturalistic conception of evolution, the human brain would have evolved to produce certain survival-enhancing behaviors. If evolution and naturalism were true, then it doesn't matter if beliefs are true or false. All that matters is the behavior. If that is true, then the probability that our beliefs are reliable is at best 50/50. Beliefs could be true, they could be false, it really wouldn't matter given naturalism and evolution. Therefore, the probability that our beliefs are reliable given evolution and naturalism is low.

A year before his death, Charles Darwin expressed this same concern. He wrote:

“With me the horrid doubt always arises whether the convictions of man’s mind, which has been developed from the mind of the lower animals, are of any value or at all trustworthy. Would any one trust in the convictions of a monkey’s mind, if there are any convictions in such a mind?”

A rather influential atheist philosopher Patricia Churchland has echoed a similar point:

Boiled down to essentials, a nervous system enables the organism to succeed in the four F’s: feeding, fleeing, fighting, and reproducing. The principle chore of nervous systems is to get the body parts where they should be in order that the organism may survive…. . Improvements in sensorimotor control confer an evolutionary advantage: a fancier style of representing is advantageous so long as it is geared to the organism’s way of life and enhances the organism’s chances of survival. Truth, whatever that is, definitely takes the hindmost.

In summary, the first premise of Plantinga's argument is that the probability of our beliefs being reliable given evolution and naturalism is low. Plantinga summarizes this premise as such: P(R | N&E) is low where "P()" is probability, "R" is the proposition that our cognitive faculties are reliable, and "N&E" refers naturalism and evolution.

 
The-probability-of-the-reliability-of-our-beliefs
 

Premise 2
If one believes premise 1 and she is a naturalist, then she has a defeater for the belief that her beliefs are reliable. Remember that a defeater is a reason not to believe something. That means that a naturalist who also believes in evolution has a reason for believing that her cognitive faculties are not reliable.

Premise 3
If one has a defeater for the belief that beliefs are reliable, then she also has a defeater for any other belief she thinks she has including naturalism and evolution itself. According to Alvin Plantinga:

If you have a defeater for R, you will also have a defeater for any belief you take to be produced by your cognitive faculties, any belief that is a deliverance of your cognitive faculties. But all of your beliefs, as I’m sure you have discovered, are produced by your cognitive faculties. Therefore you have a defeater for any belief you have.

Premise 4
The proposition that naturalism and evolution are both true is a self-defeating proposition. Why? because it creates its own reason not to believe in naturalism and evolution.

Conclusion
Naturalism and evolution cannot be believed at the same time. In other words, if you believe in evolution, then you cannot rationally accept naturalism and vice versa.

Summary
Plantinga's argument does not try to argue that naturalism is false, nor does it try to argue that evolution is false. It simply shows that one cannot rationally believe the theory of evolution and believe in naturalism at the same time. Alvin Plantinga summarizes his whole argument as follows:

(1) P(R | N&E) is low. (2) Anyone who accepts (believes) N&E and sees that P(R/ N&E) is low has a defeater for R. (3) Anyone who has a defeater for R has a defeater for any other belief she thinks she has, including N&E itself. (4) If one who accepts N&E thereby acquires a defeater for N&E, N&E is self-defeating and can’t rationally be accepted. Conclusion: N&E can’t rationally be accepted.

Making the argument even stronger
Earlier in the post I mentioned the idea of a defeater defeater. Could there ever be an argument that defeats the defeater for the belief that our cognitive faculties are reliable? If we can't believe that our cognitive faculties are reliable given evolution and naturalism, then there could never be any other belief that could act as a defeater defeater. That means that a belief in evolution and naturalism creates an undefeated defeater for the belief that our cognitive faculties are reliable.

Concluding remarks
Some people claim that there is a conflict between science and religion. The alleged conflict between science and religion focuses on a superficial conflict between religion and evolution. In my last post on evolution I argued that there is no serious conflict between evolution and religion (at least regarding Christianity). However, according to Alvin Plantinga there is deep conflict between evolution and naturalism. Since biological evolution is a respectable field of science, the conflict really lies between science and naturalism.

If you find this interesting, I highly recommend the book Where the Conflict Really Lies: Science, Religion, and Naturalismby Alvin Plantinga.