The main aim of this paper is to examine an almost universal assumption concerning the structure of Paley’s argument for design. Almost all commentators suppose that Paley’s argument is an inductive argument---either an argument by analogy or an argument by inference to the best explanation. I contend, on the contrary, that Paley’s argument is actually a straightforwardly deductive argument. Moreover, I argue that, when Paley’s argument is properly understood, it can readily (...) be seen that it is no good. Finally---although I do not stress this very much---I note that the points that I make about Paley’s argument can carryover to modern design arguments that are based upon the argument that Paley actually gives. (shrink)

Designing security measures often involves trade-offs between various types of objectives. Multiple stakeholders may have conflicting demands and may have different ideas on how to resolve the resulting design conflicts. This paper reports on an application of value-sensitive design. Based on argumentation theory and social values, the paper develops a structured approach for discussing design conflicts, called value-based argumentation. The application domain examined in the paper is concerned with physical safety and security issues that arise in cross-border (...) shipments. We first identify the kinds of dialogues that take place in this domain, in particular, audit dialogues to determine whether security measures comply with regulations. Based on argumentation theory we develop a formal language and a diagramming approach intended to facilitate parties in identifying, discussing and reaching agreement about security risks and corresponding mitigation measures. Trade-offs can be dealt with by making underlying values explicit. Using a stylized example, the approach was successfully taught to practitioners working with EU customs regulations. Practitioners generally found the approach helpful, in particular to bring out implicit underlying motivations. We conclude by discussing how our approach can be generalized to other kinds of dialogues involving design conflicts. (shrink)

There seems to be a widespread conviction — evidenced, for example, in the work of Mackie, Dawkins and Sober — that it is Darwinian rather than Humean considerations which deal the fatal logical blow to arguments for intelligent design. I argue that this conviction cannot be well-founded. If there are current logically decisive objections to design arguments, they must be Humean — for Darwinian considerations count not at all against design arguments based upon apparent cosmological fine-tuning. I (...) argue, further, that there are good Humean reasons for atheists and agnostics to resist the suggestion that apparent design — apparent biological design and/or apparent cosmological fine-tuning — establishes (or even strongly supports) the hypothesis of intelligent design. (shrink)

This paper analyzes William A. Dembski’s theory of intelligent design. According to Dembski, it is possible to empirically detect signs of intelligence in the world by examining properties of observed events. In order to detect design, Dembski has developed the criterion of specified complexity, by means of which he claims to be able to distinguish events that are designed from those that are caused by necessity or chance. Five problems regarding Dembski’s theory are identified and discussed. It is (...) revealed that Dembski’s theory is not rigorously enough defined to be deemed to be a scientific theory. (shrink)

A central thesis of intelligent‐design theorists is that physical and chemical laws and chance are insufficient to account for irreducibly complex biological structures and that intelligent design is necessary to account for such phenomena. This assertion, however, still implies a reductionist ontology. We need to recognize that reality displays multiple modes of being beyond simply chemical and physical modes of being, each of which is governed by laws for that mode of being. This essay argues for an alternate (...) framework for understanding life phenomena that is neither philosophical materialism nor intelligent‐design theory. (shrink)

I. The argument from design or ‘teleological argument’ purports to be an inductive proof for the existence of God, proceeding from the evidence of the order exhibited by natural phenomena to the probable conclusion of a rational agent responsible for producing that order. The argument was severely criticized by David Hume in his Dialogues Concerning Natural Religion , and it was widely conceded that Hume's objections had cast serious doubt on the adequacy of the teleological (...) class='Hi'>argument, if not destroyed its credibility entirely. However, there has been a recent reappraisal of this claim by R. G. Swinburne, who maintains that none of Hume's criticisms have any validity against a ‘carefully articulated version of the argument’. Using an analogical argument based on temporal regularities rather than on spatial regularities , Swinburne claims to have shown that the teleological argument is a legitimate inference to the best explanation whose force depends only on the strength of the analogy and on the degree to which the resulting theory makes explanation of empirical matters simpler and more coherent. Moreover, he claims to have shown that the argument provides support for the Christian monotheistic hypothesis and not merely for the weak claim that the universe was designed . This is an important claim since it has long been thought that Hume's most devastating blow was dealt when he showed that the teleological argument provides just as much support for the negation of certain propositions considered essential to Christian monotheism as it does for their affirmation. (shrink)

In this article, after reviewing traditional arguments from design, I consider some more recent versions: the so-called ‘new design arguments’ for the existence of God. These arguments enjoy an apparent advantage over the traditional arguments from design by avoiding some of Hume’s famous criticisms. However, in seeking to render religion and science compatible, it seems that they require a modification not only of our scientific understanding but also of the traditional conception of God. Moreover, there is a (...) key problem with arguments from design that Mill raised to which the new arguments seem no less vulnerable than the older versions. The view that science and religion are complementary has at least one significant advantage over other positions, such as the view that they are in an antagonistic relationship or the view that they are so incommensurable that they are neither complementary nor antagonistic. The advantage is that it aspires to provide a unified worldview that is sensitive to the claims of both science and religion. And surely, such a worldview, if available, would seem to be superior to one in which, say, scientific and religious claims were held despite their obvious contradictions. Given this, it should come as no surprise that many religious thinkers have been attracted to the view that science and religion are complementary. Here, I wish to consider a cluster of arguments exemplifying this position: namely, ‘new design arguments’ for the existence of God. These arguments rely directly on developments in late twentieth-century natural science in attempting to establish their conclusions. One question that will need to be addressed is: To what extent are they susceptible to the criticism that they only succeed by distorting the religious beliefs they claim to champion? But before we examine new design arguments, it would be wise to consider first of 1 all the traditional arguments from design, and note some of the problems they have faced.. (shrink)

THE ARGUMENT FROM design for the existence of God has been subject to assault on all flanks and is often thought to have lost all strategic importance in debates within philosophical theology. Yet it exhibits a remarkable resilience. Not only is it an argument of choice for ordinary believers, but its conclusions, if not its overt procedures, are presumed valid by all theists; one could hardly hold for the existence of a divine providence or plan governing created (...) reality without drawing on the intellectual capital of this argument. (shrink)

Empirical research in bioethics has developed rapidly over the past decade, but has largely eschewed the use of technology-driven methodologies. We propose “design bioethics” as an area of conjoined theoretical and methodological innovation in the field, working across bioethics, health sciences and human-centred technological design. We demonstrate the potential of digital tools, particularly purpose-built digital games, to align with theoretical frameworks in bioethics for empirical research, integrating context, narrative and embodiment in moral decision-making. Purpose-built digital tools can engender (...) situated engagement with bioethical questions; can achieve such engagement at scale; and can access groups traditionally under-represented in bioethics research and theory. If developed and used with appropriate rigor, tools motivated by “design bioethics” could offer unique insights into new and familiar normative and empirical issues in the field. (shrink)

It seems certain that one day we will allow the genetic technology which will enhance our offspring. A highly effective new tool, called CRISPR, which allows for carving out genes, is already being used to edit the genomes of animals. In July 2017, the FDA legalized that germline drugs for therapeutic purposes could be sold in the market. It is a high time, now, that we need engage in discussions about the ethics of germline intervention. To contribute to the discussion (...) by showing our thought and to educate the public, we write this paper. (shrink)

One of the premises of the argument from design is the need for the order of a designer. This premise has been explained in various ways, one of which is the calculus of probabilities. It posits that the likelihood of an ordered thing coming into existence by chance is so low that human beings consider it nearly impossible; therefore, this order requires an intelligent designer. However, some contemporary Muslim philosophers, such as Ayatollah Jawādī Āmulī, along with certain Western (...) philosophers, have contested the validity of the calculus of probabilities. They argue that the calculus of probabilities does not reveal reality but is merely practically useful. They assert that undesigned states have the same probability as designed states. In this article, I address these objections, refute them, and ultimately demonstrate the soundness of the argument from design based on the calculus of probabilities. (shrink)

The argument from design for God's existence is involved with important questions about the conditions under which it is reasonable to believe that a state of affairs was brought about intentionally. In this paper I shall offer a version of the argument and defend it, if not quite in the sense of trying to show conclusively that it succeeds, then, at least, in the sense of trying to show that it deserves to be taken seriously. In Part (...) I, I shall present a number of objections to the argument that, for the most part, are quite well known and, I think, quite weighty. Most are descendants of objections to be found in the writings of David Hume.l Then, in Part II, I shall present the specific version of the argument I wish to offer here and, finally, in Part III, try to show that it does not succumb to the objections raised at the start. (shrink)

This article offers a brief overview of the argument for God's existence grounded in the evidence of design. It gives particular attention to the way the argument has evolved over time and in relation to changing scientific perspectives. The argument from de‐sign has in fact been formulated and reformulated in response to the discoveries and challenges it has encountered from the field of science. The conclusion of the article explores the theological importance of this argument—its (...) extent and its limits. (shrink)

The recognition of striking regularities in the physical world plays a major role in the justification of hypotheses and the development of new theories both in the natural sciences and in philosophy. However, while scientists consider only strictly natural hypotheses as explanations for such regularities, philosophers also explore meta-natural hypotheses. One example is mathematical realism, which proposes the existence of abstract mathematical entities as an explanation for the applicability of mathematics in the sciences. Another example is theism, which offers the (...) existence of a supernatural being as an explanation for the design-like appearance of the physical cosmos. Although all meta-natural hypotheses defy empirical testing, there is a strong intuition that some of them are more warranted than others. The goal of this paper is to sharpen this intuition into a clear criterion for the admissibility of meta-natural explanations for empirical facts. Drawing on recent debates about the indispensability of mathematics and teleological arguments for the existence of God, I argue that a meta-natural explanation is admissible just in case the explanation refers to an entity that, though not itself causally efficacious, guarantees the instantiation of a causally efficacious entity that is an actual cause of the regularity. (shrink)

Critical notice assessing the use of information theory in the attempt to build a design inference, and to re-establish some aspects of the program of natural theology, as carried out in this third major monograph devoted to the subject of intelligent design theory by mathematician and philosopher William A. Dembski, after The Design Inference (1998) and No Free Lunch (2002).

The paper explores the promise of ethical codes as a means to control unethical behavior in business. After a review of arguments for ethical codes from outside the business system, the paper outlines the arguments for codes from inside the business system at the level of the industry, firm and individual executive.The paper then discusses the problems of code design — the dilemma between specific practices and general precepts — and offers a model for a thoroughgoing code. This is (...) followed by a discussion of the problems of promulgation and code enforcement. (shrink)

Although Joseph Priestley was notorious for rejecting much of orthodox Christianity and replacing it with a materialistic Unitarianism, in another respect he was an orthodox theist of his time in that he passionately upheld the Argument from Design. The Argument from Design was the heart of his “rational religion”. He contended that natural order, especially biological order, could only be successfully explained by intentional agency. At the time, however, the Argument was coming under attack, first (...) from David Hume, then from Matthew Turner, and lastly from Erasmus Darwin. Priestley replied to each of these critics. This article surveys his replies. The three critics of the Argument contended that intelligent agency could offer only a weak explanation of natural order or that natural order is self-explanatory or that natural mechanisms can explain biological order. Priestley in turn critiqued all three contentions, arguing that the Argument is a strong explanation; that natural order cannot be self-explanatory; and that the proposed natural explanations conflict with the empirical evidence. (shrink)

In his ’Logic and Theism’ Sobel claims that the allocation of prior probabilities to theories is a purely subjective matter. I claim that there are objective criteria for determining prior probabilities of theories (dependent on their simplicity and scope); and if there were not, science would be a totally irrational activity. I reject Sobel’s main criticism of my own cumulative argument for the existence of God that I argue illegitimately from each datum raising the probability of theism to the (...) conjunction of all data raising that probability, since I explicitly adopted a procedure which does not commit that fallacy. (shrink)

Of all the arguments for the existence of God, the argument from design is in many respects the most impressive, as everyone remarks that Kant remarked. Certainly it is an argument which seems to have appealed to the popular imagination and even today does not lack philosophical proponents. The purpose of the present paper is to examine a recent formulation of the argument. In particular I shall be concerned to bring into the open its dualist assumptions (...) and to show how these militate against its general plausibility. (shrink)

Argument and Designfeatures fifteen essays by leading scholars of the Sanskrit epics, the Mahābhārata and the Rāmāyaṇa, discussing the Mahābhārata's upākhyānas, subtales that branch off from the central storyline and provide vantage points for reflecting on it.

A recent argument suggests that proper names are persistently rigid designators. Invoking the Kaplanian distinction between a world of the context of utterance and a world of the circumstance of evaluation, the argument maintains that names have to designate something only in the former, but not in the latter, implying thus that the designated objects must exist only in the former world. This paper shows that names designate something in both kinds of world and are thus obstinately rigid. (...) This is achieved in three steps. First, the author argues that the contents of names must be available in possible worlds regardless of whether the named objects exist in them. Second, the author argues that these contents are expressed by English names in both kinds of world. Third, since Millianism suggests that names express contents by way of designating objects, the author argues that they have to designate something in both kinds of world. (shrink)

Royce's Argument for the Absolute w.j. MANDER IN 188 5 IN THE PENULTIMATE CHAPTER of his first book, The Religious Aspect of Philosophy, Josiah Royce put forward an argument for Absolute Idealism based on the possibility of error. He considered the argument a most important one and returned to it on numerous occasions after that, slightly recasting it each time,' but never, he later claimed, really leaving it behind. Nor was he alone in his opinion of it; (...) well received by his contemporaries, such as William James, the argument did much to establish the young Royce's reputation. 9 Like the Absolute Idealism which it was designed to support, Royce's once- famous argument is now largely forgotten, yet there is no real justification for this save fashion, for it deals in a fresh and imaginative way with a subject matter still very much discussed in the literature. The purpose of this study is to recon- sider Royce's argument and to assess its validity. I shall examine it in some detail below, but first let me give a very brief summary of Royce's case keeping as close as possible to his own original presentation of it. The argument occurs in the following places, references to which will be abbreviated by the letters in brackets: The Religious Aspect of Philosophy , Chap. XI; The spirit of Modern Philosophy , Ch. XI; "The Implications of self-Consciousness," reprinted in his Studies.. (shrink)

Three main lines of arguments are presented as a defense of randomization in experimental design. The first concerns the computational advantages of randomizing when a well-defined underlying theoretical model is not available, as is often the case in much experimentation in the medical and social sciences. The high desirability, even for the most dedicated Bayesians, of physical randomization in some special cases is stressed. The second line of argument concerns communication of methodology and results, especially in terms of (...) concerns about bias. The third line of argument concerns the use of randomization to guarantee causal inferences, whether the inference consists of the identification of a prima facie or a genuine cause. In addition, the relation of randomization to measures of complexity and the possibility of accepting only random procedures that produce complex results are discussed. (shrink)

This paper proposes a novel relational view of autonomy designed to overcome the inadequacies of procedural and substantive views of autonomy as they relate to physician-assisted suicide (PAS) requests for individuals with diminished cognitive functioning. Traditional and other relational views of autonomy regard a patient as an “isolated monad,” ignore patients with limited personal autonomy, and overlook the contexts in which decisions like PAS are made. However, these weaknesses become the strengths of a synthesized relational view of autonomy, which enhances (...) the personal autonomy of those with limited personal autonomy so that their PAS requests can be granted. (shrink)

Compliance is often achieved ‘by design’ through a coherent system of controls consisting of information systems and procedures. This system-based control requires a new approach to auditing in which companies must demonstrate to the regulator that they are ‘in control’. They must determine the relevance of a regulation for their business, justify which set of control measures they have taken to comply with it, and demonstrate that the control measures are operationally effective. In this paper we show how value-based (...) argumentation theory can be applied to the compliance domain. Corporate values motivate the selection of control measures (actions) which aim to fulfil control objectives, i.e. adopted norms (goals). In particular, we show how to formalize the audit dialogue in which companies justify their compliance decisions to regulators using value-based argumentation. The approach is illustrated by a case study of the safety and security measures adopted in the context of EU customs regulation. (shrink)

Einstein argued in his latter years that the intelligibility of the world was in the nature of a miracle, and that in no way could one have expected a priori such a high degree of order; this is why he rejected the atheist, positivist standpoint, and believed in a Spinozist God. Einstein's argument, however, is essentially a form of the ?argument from design? for a personal God based on the existence of beautiful, mathematically simple laws of nature; (...) that physical order is a unique, improbable alternative compared to the infinite number of chaotic universes that might have existed. Einstein, in his early manhood, was a Humean, but in later years, as he moved toward Spinoza, from phenomenalism to noumenalism, he clearly rejected Hume's restriction of probable inferences to observed sequences. Darwin's arguments against biological design did not apply to Einstein's argument, because the laws of physics are not the outcome of any cumulative struggle for existence and natural selection. Perhaps the beautiful simplicity of basic physical laws helps account for the fact that relatively more physicists than biologists or psychologists hold to a theistic standpoint. Einstein's finite universe would have seriously weakened the argument that life, though infinitely improbable, would have been realized in an infinite world. But in any case, Einstein would have regarded ?emergence? theories of life as irrational. In accordance with the principle of identity of Emile Meyerson, the epistemologist whom he most respected, it would have followed that the occurrence of consciousness and intelligence was grounded in a God with those attributes, and that theism was consequently the basis for scientific knowledge. (shrink)

Rope Kojonen has presented a novel argument for design in biology by drawing on insights from evolutionary science. Without objecting to the explanatory role of evolution, he argues that there is further explanatory work to be done and that this is best achieved by an appeal to design. Here, I interpret his argument, and attempt to evaluate it, as a conjunctive explanation since he appeals to two explanations to account for the purposeful order and complexity of (...) living organisms. Understood in this way, I argue that he makes a very plausible case that two explanations (evolution and design) are better than one (evolution). I also explore the role that direct guidance by God might play in such an argument. (shrink)

The section on the Argument from Design in collections of readings in the philosophy of religion usually begins with an expository selection drawn from Archdeacon William Paley’s Natural Theology, and follows with a critical selection drawn from David Hume’s Dialogues Concerning Natural Religion. Only from the footnotes does the student learn that Hume’s Dialogues was published over twenty years before Paley’s Natural Theology. Probably the student will feel that Hume’s devastating critique of the Argument must strike every (...) reasonable person with equal force, and so he will conclude that Paley must have been an archetypal intellectual conservative—a man whose ideas were dead and fossilized long before he put pen to paper. In fact, historically, the very opposite was the case. Although few could deny Hume’s towering intellect—“God’s greatest gift to the infidel” one fellow Scot grudgingly called him—Hume failed entirely to break the hold that the Argument from Design had on people’s imaginations. As many of us feel about Descartes’s arguments from illusion, people “knew” that somehow there must be a flaw in Hume’s argumentation, for, in the words of the anatomist Richard Owen, organic characters like the hand, the foot, and the eye, bear “irrefragable evidence of creative foresight.” Far from being outdated before it appeared, Paley’s book, in which he drew lucidly upon the most recent findings in natural science, rapidly became the standard work on the Argument from Design. It was, for instance, considered essential reading in any young man’s university education. (shrink)

In his book The Existence of God , Professor Swinburne develops a cumulative case for theism. As part of this case, he presents two forms of the argument from design, one form taking as its premise the fact of spatial order, the other proceeding from the fact of temporal order. In this paper, I shall concern myself with the second of these arguments; that is, in Swinburne's terms, I shall concern myself with the argument from regularities of (...) succession. (shrink)

Argument and Design: The Unity of the Mahābhārata is the outcome of a series of three panels dedicated to the renowned scholar of the Mahābhārata, Alf Hiltebeitel, organized by his favorite disciple, Vishwa Adluri on the occasion of Alf’s seventieth birthday. Per its author “whatever is found here [in the Mahābhārata] may be found elsewhere, but whatever is not, will be found nowhere else” (ix). In his foreword, Robert P. Goldman says that, despite having so many dimensions encompassing (...) so many fields, in the end the Mahabharata “is just a rollicking great tale that has inspired countless re-tellings and kept audiences fascinated for millennia” (x). Adluri, one of the editors, introduces “the premise” of this volume to be “that the Mahābhārata is a work of literature and that its upākhyānas (subtales or, perhaps more accurately, proximate narratives) are central to its literary project” (1). (shrink)

Many researchers and intellectuals warn about extreme risks from artificial intelligence. However, these warnings typically came without systematic arguments in support. This paper provides an argument that AI will lead to the permanent disempowerment of humanity, e.g. human extinction, by 2100. It rests on four substantive premises which it motivates and defends: first, the speed of advances in AI capability, as well as the capability level current systems have already reached, suggest that it is practically possible to build AI (...) systems capable of disempowering humanity by 2100. Second, due to incentives and coordination problems, if it is possible to build such AI, it will be built. Third, since it appears to be a hard technical problem to build AI which is aligned with the goals of its designers, and many actors might build powerful AI, misaligned powerful AI will be built. Fourth, because disempowering humanity is useful for a large range of misaligned goals, such AI will try to disempower humanity. If AI is capable of disempowering humanity and tries to disempower humanity by 2100, then humanity will be disempowered by 2100. This conclusion has immense moral and prudential significance. (shrink)

Thomas Reid uses the term 'moral liberty' to refer to a kind of free will that is agent-causal and incompatible with determinism. I offer and textually support a new interpretation of Reid's third argument for moral liberty, which Reid presents in Section 4.8 of Essays on the Active Powers of Man. Generally regarded as obscure, most commentators either ignore Reid's third argument or lend it cursory attention. In my interpretation, Reid points to the truism that we have reason (...) to think that human persons conceive of long-term plans. Then, Reid argues that determinism implies that God both conceives of and enacts these plans, leaving us without any reason to believe that people even conceive of these plans. Therefore, we should hold onto the truism and reject determinism. On my interpretation, Reid employs the premises of a theistic argument from design as premises of his argument. (shrink)

At the outset of this discussion, I undertook to present an argument from design which would follow Swinburne's example in making use of a priori judgments, while avoiding some of the objections which have been posed in response to his treatment of these issues. So we need to ask: how does this approach to the question of design compare with Swinburne's?Swinburne argues that a chaotic world is a priori more likely than an ordered world: this consideration provides (...) one central reason, on his account, for giving an explanation of some sort for the world's regularity. The other central argument he advances for this claim is the argument from analogy (in terms of the coins) which we noted earlier. The approach I have taken offers an alternative route to this same conclusion. In particular, it substitutes the simpler a priori judgments recorded in (i) and (ii) for the rather difficult and contentious claim that chaos is a priori more likely than order. In place of this claim, I have offered the judgment that order, or recurrence, is more likely given the activity of a common source or common kind of source than otherwise: this proposal does not commit us to a view either way on the question of whether order is a priori likely per se. Moreover, in place of Swinburne's analogical argument, I have offered an a priori approach, with the advantages I have noted.Given that recurrence is to be explained, we might ask: why offer an explanation in terms of design? On this point, Swinburne argues, for instance, that no other explanation of temporal regularity is even possible a priori. Again, the a priori principles which I have used, in (iv) and (v), may be less ambitious, but at the same time more persuasive. In support of this same idea, Swinburne also cites various ideas to do with the predictive power of the idea of design. I have tried to bring out the role of this sort of consideration in terms of my principle (v). Principle (iv) has no place in Swinburne's account, in view of his reliance on the principle of simplicity as a measure of prior probability.Lastly, we may ask: if we are to cite a designer, are there reasons for attributing to this agent more powers than are needed for the production of the effect to be explained? On this point, Swinburne cites the principle of simplicity. Again, my approach avoids what has proved to be a relatively controversial judgment about the nature of a priori probabilities, offering in place of the principle of simplicity the less ambitious principle recorded in (iii). At this point, I have moreover inverted the logical sequence of Swinburne's argument: it seems to me that, in the ways I have indicated, it is helpful to consider the extent of the powers of the source of recurrence before addressing the question of design.In these various ways, I hope I have made good my undertaking to present an argument which avoids some of the controversy surrounding the particular measures of a priori probability which figure in Swinburne's argument. Moreover, I hope that this approach provides an indication of how a priori judgments may function in a relatively unproblematic way within an argument from design, in so far as (i)–(v) are all rather modest proposals. In sum, the argument I have presented is distinguished by its explicit use of the a priori judgments recorded in (i)–(v), by its attempt to buttress in this fashion analogical forms of argument, and by the logical role it gives to the idea that the source of regularity possesses more powers than are required for the production of this effect.Lastly, we might ask: how persuasive is this argument? Of course, the cogency of the idea of design depends upon the balance of debate in other areas of the philosophy of religion, especially upon our ability to provide some account of the existence of evil. In this paper, I have been concerned to argue simply that recurrence by kind provides evidence for design: I have not addressed the question of whether other features of the world provide good evidence against the idea of (benevolent) design. However, if we confine our attention to this one phenomenon, there is it seems to me good evidence for the idea of design, (i) and (ii) suggest that recurrence surely calls for some explanation; (iii), together with the existence in nature of statistical irregularities, suggests that whatever provides this explanation could have brought about other effects besides; and design seems the only clear explanation of why this effect should have been brought about, if (as I have argued) analogies drawn from vegetable and animal reproduction fail, and if we cannot explain the effect satisfactorily by reference to the conditions of observation. Moreover, I have argued that there are reasons for supposing that the probability a priori of design is relatively high in relation to the probability a priori of any rival hypothesis of equivalent predictive power. In brief, this is because the design hypothesis (unlike the hypothesis of theism) can cite an agent of relatively indeterminate power in order to account for the phenomenon to be explained. In this regard, it is less ‘precisely defined’ than any rival hypothesis of equivalent predictive power. If all of this is so, then as philosophers from early times have supposed, temporal regularity provides the basis for a powerful argument in favour of design. It remains true, of course, that its import can be judged in full only when we have taken into account the relevance of other phenomena, many of which are apparently less favourable to the idea of design. (shrink)

Prompted by questions raised in the public arena concerning the validity of arguments for the existence of God based on “design” in the universe, I explore a traditional teleological argument for the existence of God. Using the arguments offered by Thomas Aquinas as fairly representative of this classical line of argumentation going back to Aristotle, I attempt to uncover the hidden premises and construct arguments for the existence of God which are deductive in nature. To justify the premises (...) of Aquinas’s argument, I begin by presenting an argument to justify the existence of “final causes,” with a focus on answering questions about the biological implications of these causes for evolutionary theory. Then, I attempt to construct two teleological proofs for the existence of God. Finally, I offer some implications of this reasoning for the contemporary disputes over ID/evolution in education. (shrink)

Mr Olding's recent attack on my exposition of the argument from design gives me an opportunity to defend the central theses of my original article. My article pointed out that there were arguments from design of two types—those which take as their premisses regularities of copresence and those which take as their premisses regularities of succession. I sought to defend an argument of the second type. One merit of such an argument is that there is (...) no doubt about the truth of its premisses. Almost all objects in the world behave in a highly regular way describable by scientific laws. Further, any scientific explanation of such a regularity must invoke some more general regularity. The most general regularities of all are, as such, scientifically inexplicable. The question arises whether there is a possible explanation of another kind which can be provided for them, and whether their occurrence gives any or much support to that explanation. I urged that we do explain some phenomena by explanation of an entirely different kind from the scientific. We explain states of affairs by the action of agents who bring them about intentionally of their own choice. Regularities of succession, as well as other phenomena may be explained in this way. Explanation of this kind I will term intentional explanation. Intentional explanation of some phenomenon E consists in adducing an agent A who brought E about of his own choice and a further end G which, he believed, would be forwarded by the production of E. (shrink)

Arguments in favor of greater research-practice integration in medicine have tended to be ethical, political, or pragmatic. There are good epistemic reasons to pursue greater integration, and it is important to think through these reasons in order to avoid inadvertently designing new systems in ways that replicate the epistemic elitism common within current systems. Meaningful transformation within health care is possible with close attention to all reasons in favor of greater research-practice integration, including epistemic reasons.

A central tactic in Philo’s criticism of the design argument is the introduction of several alternative hypotheses, each of which is alleged to explain apparent design at least as well as Cleanthes’ analogical inference to an intelligent designer. In Part VI, Philo proposes that the world “…is an animal, and the Deity is the soul of the world, actuating it, and actuated by it” (DNR 6.3; 171); in Part VII, he suggests that “…it is a palpable and (...) egregious partiality” to favour reason as a probable cause of apparent design over other principles such as instinct, generation, vegetation, and “… a hundred others which lie open to our conjecture” (DNR 7.11; 178); and in Part VIII, he offers an ‘Epicurean’ hypothesis according to which the appearance of design is due to matter itself.1 It is widely agreed that by the end of Part VIII, Philo has convincingly shown that the empirical evidence considerably underdetermines the conclusion Cleanthes purported it to establish. Philo, at any rate, declares a sceptical triumph: “A total suspense of judgement is here our only reasonable resource” (DNR 8.12; 186-7). -/- Philo’s swift argument for divine amorality at the end of Part XI contrasts markedly with this scepticism.2 Here, Philo reasons with great confidence concerning what he takes to be the (only) four hypotheses concerning the morality of the first cause(s) of the universe: divine benevolence, divine malevolence, Manicheeism, and divine amorality. He argues briefly against the first, summarily rejects the second and third, and declares with apparent sincerity that “[t]he true conclusion is, that the original source of all things is entirely indifferent to all these principles, and has no more regard to good above ill than to heat above cold, or to drought above moisture, or to light above heavy” (DNR 11.15; 212). -/- I first discuss Philo’s argument for divine amorality, and I distinguish it from his earlier criticisms of any inference from mundane data to divine benevolence. In Section 2, I diagnose deficiencies in two contrary interpretations of the argument for divine amorality. In Section 3, I offer three reasons for rejecting the surface meaning of this argument. In Section 4, I reveal Philo’s argument to be a sophisticated parody of both Cleanthes’ natural theology and his appeal to the passional influence of the design hypothesis. Philo, I argue, does not intend to show that the Deity is probably amoral; rather, he intends to show Cleanthes – by literally arguing with him “in his own way” (DNR 2.11; 145) – that the tools of Cleanthes’ ‘experimental theism’ can equally be wielded in service of a wholly incompatible view. (shrink)

Objectives: To develop and pilot a questionnaire based assessment of the importance patients place on medical confidentiality, whether they support disclosure of confidential information to protect third parties, and whether they consider that this would impair full disclosure in medical consultations.Design: Questionnaire administered to 30 consecutive patients attending a GP surgery.Results: Overall patients valued confidentiality, felt that other patients might be deterred from seeking treatment if it were not guaranteed, but did not think that they would withhold information for (...) this reason themselves.Conclusions: When presented with brief details of five clinical situations in which a breach of confidentiality might be considered, a clear majority of subjects believed that doctors should disclose information in two of the situations, but subjects were not confident that doctors would do so. In three situations, about half felt that disclosure was justified—these included the only scenario in which disclosure was clearly mandated by statute. There was little change in patients’ general attitude to confidentiality after considering the scenarios. However, the views expressed were often inconsistent with responses to the clinical scenarios, suggesting that complex opinions were not accurately reflected in the responses. The format of the questionnaire has been amended, and the study will be repeated with other groups of patients. (shrink)

My paper moves from Kant's taxonomy for the arguments for the existence of God. After providing a brief survey of Kant's account, I claim that contemporary arguments from design fit Kant's characterization of the physico-theological argument. Then, in the second section, I deal with the logical frame of the argument from design. In the third section I introduce Berkeley's divine language argument (DLA), in order to demonstrate that DLA is an argument from design. (...) Consequently, in the fourth section, I give a refutation of Hooker's and Kline's reading of DLA. Finally, in the last section, I take Berkeley's DLA as a paradigmatic case of the argument from design, showing a fundamental difficulty the argument endorses. (shrink)