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itinerant1
Guest
Whenever Darwin spoke of a human characteristic he would add that animals have possess the same characteristic in a rudimentary form. He was trying to be consistent with the idea of a continuum in nature.Why should we assume that reason, free will and abstraction have not evolved? Some other primates demonstrate incipient capacities of this sort. And if they have evolved, how will that threaten religious belief?
Despite Darwin’s very good attempts at consistency the difference between the voluntary actions of animals and the free will acts of man are not just a matter of degree. And the difference between animal *perceptual *thinking and human conceptual thinking is not a matter of degree.
Regarding the will, if we regard man as a moral agent, that is, one who is responsible for his behavior in a morally culpable sense, his acts must be freely chosen. We do experience many of our acts as freely chosen, and that is not an illusion. If the will is a product of evolution, it would be physical in nature and identified solely as brain function. If this were the case, then human choices would be totally dependent on antecedant causes, as are all physical events. This is tantamount to denying free will and saying that man is not morally responsible for his acts.
To possess a power such as free will, is to possess what we know matter is incapable of: self-causation. That is, the will is a self-causing power and thus is a non-physical characteristic of the human being.
The will is intimately related to the intellect, as we know we make choices based on reason, reasons good or bad. Intellectual knowledge or concepts are universals. For example, the idea of “tree” or “treeness” applies universally to all entitities in that category and not to a particular existing or type of tree. Concepts refer to things indpendent of their existence, that is, whether they exist or not. There is nothing in nature that is a universal. Every existing thing is a particular thing. This dog, this bird, etc. We will never encounter a universal tree or triangle in nature. So we must ask what mode of being universals have in the mind. This tells us something about the nature of the mind itself: that it must be a non-physical power. If the mind were identified with the nuero-physical elements of the brain, then we could not know things through their universal characteristics, i.e. what they have in common.
Have given a few brief reasons why reason and will are non-physical, we then cannot account for their existence solely by the physical processes of nature. Darwin wanted to believe that the moral sense had evolved. He needed to eliminate the natural moral law from his scheme strict of phylogenetic continuity in order to be consistent with his materialistic view of man.
However, if the moral sense is a product of evolution, as Darwin asserted, then the words of St. Paul to the Romans about the law of God (natural law) being written on the hearts of men is false.
The problem is the Darwinian continuum, in which everything disappears into a “grey flux”, as G.K. Chesterton called it. Nature is more correctly viewed as a hierarchy, with grades of being, and phylogentic continuity within those grades.