L
Linusthe2nd
Guest
One of the problems with ID discussions is that most of the time the participants cannot or do not agree to what they mean. And of course another problem is that there are those who reject it in any form simply on principle - which is what has happened here.
But Edward Feser, in his latest Blog entry, discusses the ID problem in the context of the " theist " vs " naturalist ‘’ between Nagel and various Theists. It only touches on " Biological Design " tangentilly but it is very interesting.
" He says, for example: We can study what Scholastics call “second causes” without constantly adverting to the intentions of the “first cause.” For instance, we can study chemical reactions and gravitation without constantly asking what God, as the source of all causal power, has in mind in making a world with chemical reactions and gravitation in it. That is why atheists and theists can do chemistry and physics and get the same results. To affirm God as “first” cause in the sense of being the source of all causal power is not say that only God ever really causes anything (as the occasionalist holds), and to say that second causes are true causes is not to say that they could operate even for an instant in the absence of God’s concurrence (as the deist holds). There is, for Aquinas and other Scholastic philosophers, a middle-ground position: Because second causes are true causes, they have causal power that can be studied and partially understood all on their own, even if a complete understanding of their causality as such (as opposed to merely their causality qua specifically chemical phenomena, their causality qua specifically biological phenomena, etc.) requires reference to the first cause.
In the same way, we can we study the teleological processes immanent to natural phenomena without constantly adverting to a divine designer’s intentions. The study of natural teleology is not a kind of disguised divine psychology. To study the natural tendencies of tree roots is the study of a feature of trees themselves, not an indirect way of trying to read God’s mind. Natural teleology really does depend upon the divine intellect directing things to their ends (as the Fifth Way shows, and contrary to Nagel’ position) but this does not mean that such teleology is not really built into natural things and knowable just by knowing the things themselves, whether or not one also affirms a designer (contrary to what ID supposes "
You can read the entire post here:
edwardfeser.blogspot.com/2013/06/nagel-and-his-critics-part-x.html#more
Linus2nd
But Edward Feser, in his latest Blog entry, discusses the ID problem in the context of the " theist " vs " naturalist ‘’ between Nagel and various Theists. It only touches on " Biological Design " tangentilly but it is very interesting.
" He says, for example: We can study what Scholastics call “second causes” without constantly adverting to the intentions of the “first cause.” For instance, we can study chemical reactions and gravitation without constantly asking what God, as the source of all causal power, has in mind in making a world with chemical reactions and gravitation in it. That is why atheists and theists can do chemistry and physics and get the same results. To affirm God as “first” cause in the sense of being the source of all causal power is not say that only God ever really causes anything (as the occasionalist holds), and to say that second causes are true causes is not to say that they could operate even for an instant in the absence of God’s concurrence (as the deist holds). There is, for Aquinas and other Scholastic philosophers, a middle-ground position: Because second causes are true causes, they have causal power that can be studied and partially understood all on their own, even if a complete understanding of their causality as such (as opposed to merely their causality qua specifically chemical phenomena, their causality qua specifically biological phenomena, etc.) requires reference to the first cause.
In the same way, we can we study the teleological processes immanent to natural phenomena without constantly adverting to a divine designer’s intentions. The study of natural teleology is not a kind of disguised divine psychology. To study the natural tendencies of tree roots is the study of a feature of trees themselves, not an indirect way of trying to read God’s mind. Natural teleology really does depend upon the divine intellect directing things to their ends (as the Fifth Way shows, and contrary to Nagel’ position) but this does not mean that such teleology is not really built into natural things and knowable just by knowing the things themselves, whether or not one also affirms a designer (contrary to what ID supposes "
You can read the entire post here:
edwardfeser.blogspot.com/2013/06/nagel-and-his-critics-part-x.html#more
Linus2nd