That’s open to debate. But let’s say, for the sake of argument, we could prove 100% that consciousness doesn’t come from matter and that it’s entirely “special” and “spiritual” – something that you can’t currently demonstrate – that still doesn’t provide any evidence that a god exists.
Good ol’ argument from random assertion.
You see, the human soul is that which gives
form to the
matter of the human body. Its matter is in a state of potency to fire action potentials (due to Boltzmann energy transitions via quantum mechanical effects in sodium channels in neurons), and thus neurons fire spontaneously as the form (i.e. soul) brings these *potencies *to
act. For example in
cortical neurons.
These “spontaneous” action potentials underlie many of the complex behaviors of higher animals. For example, in
birdsongs (this is wny Thomists conjecture the existence of a “sensitive” soul in the dumb animals.)
So the real question, given that matter is in a state of potency to act, is whether you believe that the *form *given to your body by your
choices that you make is random or purposeful.
Analogously, you must answer whether the form given to inanimate matter (which had innumerable potential forms which where not actualized) in the course of evolution was random or purposeful. If you, against all appearances, maintain that it was random, then “What therefore you unknowingly worship, I proclaim to you. The God who made the world and all that is in it, the Lord of heaven and earth.” (Acts 17:23-24) This was God giving form to the potencies of matter, and this is a four thousand year old teaching of the Church that your childish quibbling will not undermine.
Ed:
Or, the other answer is that selective pressures, acting on genetic mutations, very slowly gave rise to creatures with more complicated brain functions, functions which include the processes that we term “creativity.”
Selective pressures do not produce genetic mutations; they have no material cause connecting them, as Nobel laureate
Jacques Monod taught: they are causally independent events. I’m on vacation so I don’t have access to the full text, but he compares the causal independence of variation and selection to a man walking under another man on a ladder who drops a hammer on him: neither’s course of action was influenced by the other. To the Christian, however, we may recognize that God has coordinated these variations and selections as a hidden cause, for example as Aquinas argued:
“An occurrence may be accidental or fortuitous with respect to a lower cause when an effect not intended is brought about, and yet not be accidental or fortuitous with
respect to a higher cause, inasmuch as the effect does not take place apart from the latter’s intention. For example, a master may send two servants to the same place, but in such a way that neither is aware of the mission of the other. Their meeting is accidental so far as each servant is concerned, but not regards the master. …] So when certain events occur apart from the intention of secondary causes, they are accidental or fortuitous with respect to those causes; and they may be said without further ado to be fortuitous, because effects are described simply in terms of their proximate causes. But if God’s point of view is considered, they are not fortuitous, but foreseen.” (
Shorter Summa, #137)
Furthermore, matter cannot produce consciousness and awareness of
qualia. This requires an immaterial soul. See Prof. Feser’s
Philosophy of Mind for an introduction to this basic concept.
With sincere hope that this will help you proceed forward with your life,
-Ryan Vilbig
ryan.vilbig@gmail.com