Orbis non Sufficit

Thomas Nagle, philosopher, atheist, socialist, has unforgivably doubted the probability that neo-Darwinian materialism can explain everything. Andrew Ferguson explains Nagle's heresy in The Weekly Standard and also describes the auto-da-fé to which Darwinist heresy hunters are subjecting him. Excerpts from Ferguson's article:

...Thomas Nagel is a prominent and heretofore respected member of the country’s intellectual elite. And such men are not supposed to write books with subtitles like the one he tacked onto Mind and Cosmos: Why the Materialist Neo-Darwinian Conception of Nature Is Almost Certainly False. ....

You don’t have to be a biblical fundamentalist or a young-earth creationist or an intelligent design enthusiast—I’m none of the above, for what it’s worth—to find Mind and Cosmos exhilarating. “For a long time I have found the materialist account of how we and our fellow organisms came to exist hard to believe,” Nagel writes. “It is prima facie highly implausible that life as we know it is the result of a sequence of physical accidents together with the mechanism of natural selection.” The prima facie impression, reinforced by common sense, should carry more weight than the clerisy gives it. “I would like to defend the untutored reaction of incredulity to the reductionist neo-Darwinian account of the origin and evolution of life.” ....

The incredulity is not simply a matter of scientific ignorance, as the materialists would have it. It arises from something more fundamental and intimate. The neo-Darwinian materialist account offers a picture of the world that is unrecognizable to us—a world without color or sound, and also a world without free will or consciousness or good and evil or selves or, when it comes to that, selflessness. “It flies in the face of common sense,” he says. Materialism is an explanation for a world we don’t live in. ....

Materialism, then, is fine as far as it goes. It just doesn’t go as far as materialists want it to. It is a premise of science, not a finding. Scientists do their work by assuming that every phenomenon can be reduced to a material, mechanistic cause and by excluding any possibility of nonmaterial explanations. And the materialist assumption works really, really well—in detecting and quantifying things that have a material or mechanistic explanation. Materialism has allowed us to predict and control what happens in nature with astonishing success. The jaw-dropping edifice of modern science, from space probes to nanosurgery, is the result.

But the success has gone to the materialists’ heads. From a fruitful method, materialism becomes an axiom: If science can’t quantify something, it doesn’t exist, and so the subjective, unquantifiable, immaterial “manifest image” of our mental life is proved to be an illusion.

Here materialism bumps up against itself. Nagel insists that we know some things to exist even if materialism omits or ignores or is oblivious to them. Reductive materialism doesn’t account for the “brute facts” of existence—it doesn’t explain, for example, why the world exists at all, or how life arose from nonlife. Closer to home, it doesn’t plausibly explain the fundamental beliefs we rely on as we go about our everyday business: the truth of our subjective experience, our ability to reason, our capacity to recognize that some acts are virtuous and others aren’t. These failures, Nagel says, aren’t just temporary gaps in our knowledge, waiting to be filled in by new discoveries in science. On its own terms, materialism cannot account for brute facts. Brute facts are irreducible, and materialism, which operates by breaking things down to their physical components, stands useless before them. “There is little or no possibility,” he writes, “that these facts depend on nothing but the laws of physics.” ....

.... You can’t explain consciousness in evolutionary terms, Nagel says, without undermining the explanation itself. Evolution easily accounts for rudimentary kinds of awareness. Hundreds of thousands of years ago on the African savannah, where the earliest humans evolved the unique characteristics of our species, the ability to sense danger or to read signals from a potential mate would clearly help an organism survive.

So far, so good. But the human brain can do much more than this. It can perform calculus, hypothesize metaphysics, compose music—even develop a theory of evolution. None of these higher capacities has any evident survival value, certainly not hundreds of thousands of years ago when the chief aim of mental life was to avoid getting eaten. Could our brain have developed and sustained such nonadaptive abilities by the trial and error of natural selection, as neo-Darwinism insists? It’s possible, but the odds, Nagel says, are “vanishingly small.” If Nagel is right, the materialist is in a pickle. The conscious brain that is able to come up with neo-Darwinism as a universal explanation simultaneously makes neo-Darwinism, as a universal explanation, exceedingly unlikely. ....

So too our moral sense. We all of us have confidence, to one degree or another, that “our moral judgments are objectively valid”—that is, while our individual judgments might be right or wrong, what makes them right or wrong is real, not simply fantasy or opinion. Two and two really do make four. Why is this confidence inherent in our species? How was it adaptive? Neo-Darwinian materialists tell us that morality evolved as a survival mechanism (like everything else): We developed an instinct for behavior that would help us survive, and we called this behavior good as a means of reinforcing it. We did the reverse for behavior that would hurt our chances for survival: We called it bad. Neither type of behavior was good or bad in reality; such moral judgments are just useful tricks human beings have learned to play on ourselves.

Yet Nagel points out that our moral sense, even at the most basic level, developed a complexity far beyond anything needed for survival, even on the savannah—even in Manhattan. We are, as Nagel writes, “beings capable of thinking successfully about good and bad, right and wrong, and discovering moral and evaluative truths that do not depend on [our] own beliefs.” And we behave accordingly, or try to. The odds that such a multilayered but nonadaptive capacity should become a characteristic of the species through natural selection are, again, implausibly long. ....[more]

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