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Question: Who made us?
Answer #1: God made us.
Answer #2: Evolution made us.
Which is it? What is the true answer to the age-old question of where we came from? Is it even possible to know for sure?
In Finding Darwin's God, Kenneth R. Miller offers a surprising resolution to the evolutionism vs. creationism debate.A distinguished professor of biology at Brown University, Miller argues that the genuine world of science is far more interesting than either the scientific mainstream or its creationist critics have assumed. He begins by systematically demolishing the claims of evolution's most vocal critics, showing that Darwin's great insights continue to be valid, even in the rarefied worlds of biochemistry and molecular biology. As he puts it, evolution "is the real thing, and so are we."
Does this mean that evolution invalidates all worldviews that depend upon the spiritual? Does it demand logical agnosticism as the price of scientific consistency? And does it rigorously exclude belief in God?
His answer, in each and every case, is a resounding No. Not, as he argues, because evolution is wrong. Far from it. The reason, as Miller shows, is that evolution is right.
In this lively, fast-paced book, Miller offers a thoughtful, cutting-edge analysis of the key issues that seem to divide science and religion. As his narrative shows, the difficulties that evolution presents for Western religions are more apparent than real. Properly understood, evolution adds depth and meaning not only to a strictly scientific view of the world, but also to a spiritual one. Miller's resolution of the issues that seem to divide God from evolution will serve as a guide to anyone interested in the classic questions of ultimate meaning and human origins.
Where are you from?" It's the kind of question that strangers, trying to become friends, will often ask one another.
No one can begin to know another until he knows where that person is from. Not just his family, school, and town, but everything that has helped to bring him to this point in his life.
This book is about the ultimate "Where are you from?" question. As important as it may be to understand one's ethnic origin and cultural identity, the bigger question is one that every child, sooner or later, asks of his or her parents: "Where did people come from?" In each culture according to its fashion, every child gets an answer. For me, a little boy growing up in suburban New Jersey in the 1950s, the answer came in the form of the first couplet of my religious training:
Question: "Who made us?"
Answer: "God made us."
Every year, that training reached deeper, demanded more, and grappled with more sophisticated questions of faith and virtue. But every year, it began with exactly the same question: Who made us? And that question was always followed by exactly the same answer. God made us.
In a different building, only a few hundred yards away from the red brick walls of St. Mary's, I began to find another answer to that question. This other school did not always grapple with the same straightforward questions of right and wrong that were the weekly fare of our catechism, but it taught its students to believe something at least as intoxicating as the divinity of their origins--the possibility that the world around us was constructed insuch a way that we could actually make sense of it. That great secular faith drew strength from a culture in which science seemed to fuel not only the fires of imagination, but the fires of industry as well. And that faith extended to living things, which yielded, like everything else in the natural world, to the analysis of science.
Looking back on my youth, I am struck by how meticulously those two aspects of education were channeled to avoid conflict. Teachers on both sides, secular and religious, were careful to avoid pointing out the dramatic clash between the most fundamental aspects of their world views. No one ever suggested a catechism with a different beginning:
Question: "Who made us?"
Answer: "Evolution made us."
Nonetheless, the conflict between those two points of view is real. The traditional Western view of humanity as the children of God once had a direct, literal basis in the historical narrative of sacred scripture. Not only was God our spiritual father, He was also the direct agent of our creation. His actions were the immediate cause of our existence, and His planning and engineering skills were manifest in every aspect of our bodies. By extension, the splendor and diversity of the living world that surrounds us testified to the very same care and skill.
Charles Darwin himself recognized how profoundly scientific analysis had changed this view of life and humanity when he wrote the historical sketch that preceded his great work, The Origin of Species by Means of Natural Selection. Generously (and correctly) he gave credit for this transformation to the now much-maligned French naturalist Jean Baptiste Lamarck:
In these works, he [Lamarck] upholds the doctrine that all species, including man, are descended from other species. He first did the eminent service of arousing attention to the probability of all change in the organic, as well as in the inorganic world, being the result of law, and not of miraculous interposition.
Today it is very clear that the line of reasoning Darwin attributed to Lamarck has emerged triumphant. Change in the inorganic and organic world is no longer attributed to "miraculous interposition." It once was possible to point to a humble seed and invoke the attention of the Almighty as the only possible explanation for how such an ordinary object could grow into a mighty tree. Today we look into the seed itself, examine the program of gene expression that begins at germination, and seek our answers in the rich complexities of molecular biology and biochemistry. This does not mean that we have reduced the seedling to mere chemistry or physics. It means instead that we have elevated our understanding to appreciate the living plant in a way that lends wonder and delight to our view of nature.
My purpose in this book is to attempt something that is generally avoided. I want to ask a question that most of my colleagues shy away from, and to attack head-on the defenses that many of us have built up in our unwillingness to reconcile the two different answers to the question of "Who made us?" The question is whether or not God and evolution can coexist.
There is no need to break new scientific ground in approaching this question. The century and a half since Darwin has provided us with more than enough time to flesh out the details of his abstract outline on the process of biological change. To add to Darwin's ideas we have half a century of molecular biology, bold explorations of space and time provided by the physical sciences, an understanding of earth's history from geology, and even an appreciation of the limits of our most powerful reasoning tool--mathematics. We have to be willing to bring all these resources to bear in unfamiliar surroundings, to apply them in new ways, and to ask the sorts of questions that are not commonly heard in scientific circles.
We can by starting with the man himself, Charles Darwin, a writer of exceptional clarity whose words and ideas remain accessible, even today.
Posted January 19, 2005
Although this book has much good material, especially in the second half, it contains many major mistakes when trying to refute intelligent design. For example, research by ophthalmologists has clearly shown why the human retina must be of the 'inverted' design. Miller claims that this design is suboptimal because the photoreceptors are on the inside curvature of the retina, forcing the incoming light to travel through the front of the retina to reach the photoreceptors The photoreceptors (rods and cones) MUST face AWAY from the front of the eye in order to be in contact with the pigment epithelium on the choroid, which supply it with blood. The verted design claimed by Miller to be best would not place the photoreceptors in contact with their source of nutrition (the choroid). This is a serious problem because rods and cones need an enormous amount of energy for repair and they completely replace themselves at a very high rate (about every 7 days or so), due to phototoxicity, and other damage. Miller¿s design simply would not allow the rods and cones to function because of their extremely high rate of metabolism. Furthermore, placing the neural components of the retina in front of the photoreceptors does not produce any kind of optical handicap, since the neural elements are separated by less than a wavelength of light, so very little or no scattering or diffraction occurs, and the light travels through this area as if it was near-perfect transparency.Was this review helpful? Yes NoThank you for your feedback. Report this reviewThank you, this review has been flagged.
Posted November 18, 2000
An excellent book for anyone wondering about the creation-evolution debate. I especially recommend this book to anyone who has rejected a belief in God because of the pseudoscientific arguments of creationists, is questioning their faith in light of scientific evidence, or doubt the anti-theistic claims of some scientists. Miller's strength is in his science, and handily and clearly presents the evidence for an ancient earth and evolution that is ignored by creationists. However, one will need to go elsewhere for a more detailed discussion of Biblical texts. (For that, I recommend Dick Fisher's book, The Origins Solution).Was this review helpful? Yes NoThank you for your feedback. Report this reviewThank you, this review has been flagged.
Posted October 16, 2008
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