Peter Nyikos wrote:
> On Friday, July 24, 2020 at 6:59:58 PM UTC-4, Mark Isaak wrote:
>
> [snip extensive rewriting of history, dealt with in first reply to
> this documentably habitual falsifier of talk.origins history as well]
>
>
> Picking up where I left off in the first reply:
>
>> but to civil authorities,
>> they claimed it stood apart from the Bible and should count as secular
>> science. Thus was ID born.
>
> Actually, ID was more firmly born in the writings of ancients, and carried
> forward by e.g. Thomas Aquinas.
Well, one can of course always quibble just how far back in history one
looks for precursors of an idea - is Darwin e.g "firmly based" in
Anaximander and Empedocles, or does it make more sense to talk about
theories of evolution only from Paupertious or Leclerc onwards?
There are no right answers as such, and it depends mostly on one's
interest, but Mark's approach has the advantage of being internally
consistent, which I'd say is doubtful for yours. Elsewhere you claim
that it is a distinguishing (from creationism, that is) feature of ID
that it is agnostic towards the issue of whether the designer is natural
or supernatural. Now, unless you think that Aquinas too countenanced a
naturalistic designer (which would be....an odd take) tracing back ID to
him would be a stretch, on your own terms. As I said, where one stops
with precursors for an idea is to a degree arbitrary, but at least it
should be internally consistent
>
>> (Courts saw through this ruse and would not
>> allow it taught in public schools either.)
>
>
> Mark Isaak is showing his ignorance of legal matters.
I'd say it is a reasonably correct statement of what transpired in the
courts. And definitely much more so than your own take, which is all
terribly confused - let's go through it bit by bit:
There is a
> constitutional right to teach about it in the public schools.
It's unclear what you mean with this, partly because you don't say who,
according to you, has this right, partly because you changed Mark's
"taught" to "taught about".
On the latter issue, it might not be unconstitutional to "teach about"
ID in history or other humanities and social science classes, as long as
care is taken not to endorse its content, and limit it to stating the
fact that that's what some folks believe (so also Edwards v Aguillard
But as Mark did not say "teach about", this point is moot.
On the first issue, the only way in which what you say is not plain
wrong is if you meant it as an enumerated powers/state rights argument.
It then would be a right (more accurate,in Hohfeldian terms, a power) of
state legislators or, in some states by way of delegation, school
boards or similar agencies that have the power to determine the
curriculum. And it would not be a constitutional right to teach ID, but
a right to determine curriculum content, a small but legally important
difference when it comes to things like standing etc.
In that sense, one might say that there is be a constitutional right of
state legislators, not to teach ID as you put it, but to require the
teaching of ID in school curricula - provided, arguendo, a form that's
compliant with the constitution could be found. That's also in line with
the "directly and sharply" test in Epperson v. Arkansas i
So if with "constitutional right to teach ID", you really meant "power
of states under the constitution to determine school curricula, as long
as Amendment rights or federal criminal laws are not affected", it is
sort of true, if trivial. It would not be specific to ID, but in that
sense be the same constitutional right that allows in principle state
legislators to require to teach that 2+2=5, phrenology, Lamarkism, that
the US is a monarchy and the 2. Amendment outlaws private possession of
weapons, that Japan won WW2, that slavery was a good thing (Arkansas
only) or that the Andes are a mountain range in Scotland. I.e. as
setting the school curriculum is not an enumerated power of the federal
government (though they can influence it to a degree through the
spending power of course), nor is the right to a sound education an
enumerated or implied right under the Bill of Rights, states and their
delegated organs have broad powers to put into the curriculum whatever
they like if they so chose (and are willing to pay the political price)
> The Dover decision only affected *compulsion* to teach about it,
Eh, no. "Compulsion to teach" played no role in Dover. That was the
issue in Scopes, and, much later and with reversed roles, cases such as
Webster v. New Lenox School District. "Compulsion to teach" cases are
cases brought by teachers, who claim a right of theirs (typically but
not always free speech) is infringed, or cases against laws that try to
give them such a right. There have been several attempts by teachers and
state legislators to use this approach to get ID or creationism int the
curriculum, or evolution out of it, they all failed in court.
Dover was not about the right of teachers, but the right of students,
the compulsion is the compulsion to attend the classes, not compulsion
to teach. And "Compulsion" matters for that case only for the question
of standing, (the analysis of which would be different if it were an
extra-curricular and entirely voluntary activity) nd has nothing to do
with the substance of the case
> and the teaching of it as an ALTERNATIVE to evolution. ID, properly
> understood, only teaches it as a SUPPLEMENT to microevolutionary
> theory, which is what The Modern Syntheis, a.k.a. neo-Darwinism is all about.
"Properly understood" here means "the way Peter and only he would like
it to be understood, even though no school board, ever, suggested to
teach it like this"
On the legal side, this is still rather confused. Dover is a District
Court decision. District Court cases are always fact-specific (one of
the reasons they don't set binding precedents.)
I simply guess with "supplement" or "alternative" you mean teaching
that the ToE is mostly true, but incomplete and there were in the
historical past intervention events by an intelligent agency. As this
was not what the School Board proposed, the court did not opine on it.
So the only thing you could say is that in your personal opinion,
changing how ID would be taught in that way makes a material difference
that would allow a future judge to distinguish Dover (not that that
would be strictly necessary, as Dover is only persuasive, not binding).
It is not something you find expressed in the decision as an obiter, or
as an implication of the reasoning of the court, it is at this point
merely your speculation based on the inevitable absence of an explicit
rejection in Dover
Absent litigated cases, inevitably this is speculative either way. But
if anything, I'd say Dover indicates the opposite. That is, merely
changing the role of the designer to occasional meddling, while leaving
it open if it is a natural or supernatural, would not be enough to
disentangle the state from matters religious.
Two reasons.
First, it would then be part of the science curriculum to say that at
least, "supernatural agency is consistent with the design theory" (as
the designer may be natural, or may be supernatural) But that is of
course what theistic evolutionists say already. And deists. And all
religions that have deities, but not creator deities, etc etc. So if
merely "being consistent with" science is sufficient to be taught in
science class, all these (and of course our old friend, the Spaghetti
monster) have at least an equal right to be taught in biology - and
indeed not teaching them would be a violation of their 1. Amendment
rights. All of that discussion would have to be scrupulously
non-partisan, or fall foul of Epperson v Arkansas. I can't see a court
opening that can of worms - it would turn science classes into a
battlefield of competing religious communities, the very thing the 1.
tries to avoid. And what is suggested here on supernatural intervention
would go beyond even what was Freiler v. Tangipahoa Parish Board of
Education.
Second, in that form at least it would still fall short of the
testability requirements of both Dover and the entanglement test in
Edwards. That is, simply saying "We just have no clue who the designer
is" is simply not good enough to prevent entanglement with religion and
serve a legitimate secular purpose. For this testable theories about the
designer are needed - at the very least as a roadmap on how to develop
such tests in the future, and an identifiable academic research
programme that pursues this question. Otherwise, the "designer" would be
treated differently from any other design inference we make in science,
without offering a secular explanation for this disparity.
>
>
>> So yes, the six arguments *are* based on Genesis, in the sense that that
>> is their whole reason for existing.
>
> The scientists and historians in the Vatican would LOL if they read this.
>
> "Evolution is more than just a hypothesis"
> -- Pope John Paul II, who was a lot more conservative than Pope Francis
There is no conflict with what Mark said that I could see. He isn't
saying belief in Genesis is sufficient for the six arguments, only that
it is necessary.