Skip to main content

Blast From the Past: Beckwith and VanDyke

Image result for darwinism

Back in 2003, an intelligent-design advocate named Francis Beckwith wrote a book, Law, Darwinism, and Public Education, published by Rowman and Littlefield.

Although Beckwith was clearly out of sympathy with Darwinism, the point of the book wasn't about biology. It was about the establishment clause of the first amendment of the Constitution. Beckwith's view was that "intelligent design" was an alternative scientific hypothesis, and that accordingly it is appropriate -- and not even remotely an official establishment of religion -- to teach that hypothesis as one distinct from Darwinism within public schools.

That book might have gone unnoticed -- like lots of other books saying the same thing -- had it not been taken up by an enthusiastic review (technically a "book note,") in the Harvard Law Review for January 2004. The reviewer, one of the student editors of the HLR, was Lawrence VanDyke.

The note, appearing in such a high-visibility periodical, caused a firestorm. VanDyke wrote: "Consequently, apart from erosion of their philosophical proselytism what have Darwinists to fear from a little [intra-school] rivalry?  After all, the ideological defeat of naturalistic evolution at the hands of the ID movement would nicely illustrate 'survival of the fittest' -- it could be Darwinism's last vindication."

There are lots of levels of crap in those two sentences, the blatant rhetorical conflation of the survival of the fittest gene lines with survival of the fittest memes is but one of them.

In the resulting furor, VanDyke was pretty thoroughly shown up as a fool. And, it should be noted, Beckwith has backed off of some of his own pro-ID arguments in the years since.

http://romereturn.blogspot.com/2010/03/intelligent-design-and-me-part-ii.html

Tomorrow I hope to say something about why it has not been entirely antiquarian of me to bring up this exchange from 15 years ago just now.

Comments

Popular posts from this blog

A Story About Coleridge

This is a quote from a memoir by Dorothy Wordsworth, reflecting on a trip she took with two famous poets, her brother, William Wordsworth, and their similarly gifted companion, Samuel Taylor Coleridge.   We sat upon a bench, placed for the sake of one of these views, whence we looked down upon the waterfall, and over the open country ... A lady and gentleman, more expeditious tourists than ourselves, came to the spot; they left us at the seat, and we found them again at another station above the Falls. Coleridge, who is always good-natured enough to enter into conversation with anybody whom he meets in his way, began to talk with the gentleman, who observed that it was a majestic waterfall. Coleridge was delighted with the accuracy of the epithet, particularly as he had been settling in his own mind the precise meaning of the words grand, majestic, sublime, etc., and had discussed the subject with William at some length the day before. “Yes, sir,” says Coleridge, “it is a majesti

Searle: The Chinese Room

John Searle has become the object of accusations of improper conduct. These accusations even have some people in the world of academic philosophy saying that instructors in that world should try to avoid teaching Searle's views. That is an odd contention, and has given rise to heated exchanges in certain corners of the blogosphere.  At Leiter Reports, I encountered a comment from someone describing himself as "grad student drop out." GSDO said: " This is a side question (and not at all an attempt to answer the question BL posed): How important is John Searle's work? Are people still working on speech act theory or is that just another dead end in the history of 20th century philosophy? My impression is that his reputation is somewhat inflated from all of his speaking engagements and NYRoB reviews. The Chinese room argument is a classic, but is there much more to his work than that?" I took it upon myself to answer that on LR. But here I'll tak

Five Lessons from the Allegory of the Cave

  Please correct me if there are others. But it seems to be there are five lessons the reader is meant to draw from the story about the cave.   First, Plato  is working to devalue what we would call empiricism. He is saying that keeping track of the shadows on the cave wall, trying to make sense of what you see there, will NOT get you to wisdom. Second, Plato is contending that reality comes in levels. The shadows on the wall are illusions. The solid objects being passed around behind my back are more real than their shadows are. BUT … the world outside the the cave is more real than that — and the sun by which that world is illuminated is the top of the hierarchy. So there isn’t a binary choice of real/unreal. There are levels. Third, he equates realness with knowability.  I  only have opinions about the shadows. Could I turn around, I could have at least the glimmerings of knowledge. Could I get outside the cave, I would really Know. Fourth, the parable assigns a task to philosophers