So, I am quite put off by how bad philosophy is presented in books that are supposed to be about science. It is often repeated that the smallness of Earth shows the planet is insignificant; that it implies that there is no God, no meaning, and no ultimate value. But size does not necessarily mean something is insignificant. Many a woman would consider her wedding ring more valuable than a huge pile of horse dung. A human being is tiny compared to the sun, but this is a conscious person, and the sun is a burning ball of gas. We are writing about the vast spaces in the universe; those vast spaces are not writing about us. It is only conscious agents that can create meaning. Living beings alone ascribe value and make judgments.
I suppose what the author is suggesting is that if God existed and humans had any value, then either God would have had to make a super tiny universe—where humans were relatively large—or make humans the size of large suns or galaxies. But why? Why this implicit (and rather silly) theologizing in a book that is supposed to be on science? He should just straight out say, “If I were God and wanted to show humans had value, I would have made a small universe. As we see the Earth is small and the universe is vast, we thus see there is no God and humans have no significance or value.”
Next, Prothero assumes the Earth’s placement shows we are nothing special. Scientists proved that we are not the center, and that means we are an insignificant, meaningless nothing. Oh, how they delight in pointing this out (I have heard it again and again and again in audiobooks). But again, why? They are riffing on a current metaphorical understanding of “being the center.” It is assumed that Westerners once thought, “We are the center of the universe,” and needed to be knocked off their pedestal and taught some humility. Prothero's recycled "argument" is based on an anachronism and demonstrates ignorance of history.
From a variety of historians, I have learned that in the medieval mind, hell was the center; Earth (where humans lived) was only one step away from that, and the outer celestial rings became more and more perfect. Rather than the center being the best place, it was the lowest and worst place. Galileo was anathema to church men, not for displacing the earth from the meaningful center, but for introducing chaos in heavenly spheres.
Let’s suppose the trash dump was in the center of a village. We could imagine a metaphor arising where being in the center meant someone was trash. Modern readers could read someone from this village write “He is the center of everything,” and not realize they were saying he was garbage. Prothero (as well as seemingly every other science writer out there) latches onto the locution (center) and immediately assumes an illocution (being of significance), and that is anachronistic. Anyhow, this secular myth is repeated so often (it seems none of them ever think of fact-checking anything, and just repeat what they hear like children).
Now, Prothero continues, as if the placement of the Earth in the universe proves nihilism?! Like—what the hell? The significance of the Earth has nothing to do with its placement in the universe. Thinking this is just so stupid. I guess, again, it demonstrates implicit theologizing. He is like, “God, knowing that humans would eventually create a metaphor about being the center of things, knew that for man to have any meaning or value, He would have had to place the Earth in the exact center of the universe. And as the Earth is not in the center, we know there is no God and humans are insignificant.” Such reasoning is asinine, silly, and vacuous.
Interestingly, it also ignores the anthropic principle. The fine-tuning of the universe and the placement of the Earth are precisely what they must be for carbon-based life to be possible. Now, scientists are throwing Occam’s razor to the wind and multiplying universes to account for this Goldilocks planet—whatever it takes to not let that divine foot in the door. The deal is, regardless of size and placement in the universe, it is conscious human beings who are writing about it. Conscious life is categorically different from inanimate matter.
I wonder why it is that almost every science popularizer so quickly philosophizes and waxes on about issues that are outside the domain of science? Science can tell us about the age of rocks, but it should remain silent on the Rock of Ages. Yes, as we learn about the natural world via science, we learn that if there is a Ground to All Being, then this Being is down with long ages of time, delights in vastness, does not hold to scientists’ dumb understanding that something only has significance if it is Big and is in the center, enjoys delegating authority, and observes natural processes, etc. But still, there is no way for scientists to rule out that, at bottom, there is an intelligent mind and that perhaps, we are significant to his supreme Being.
It is interesting that Genesis does not even point to an origin of stuff. The grammar of Genesis 1:1–3 is best understood to suggest that when God began to create, the Earth (already) was a watery chaos. So it is curious that the reason the Big Bang was so upsetting was that scientists thought they had to propose an eternal universe—lest, gasp… they give room for creationists to suggest the Earth had a beginning. (Honestly, it is embarrassing that scientists act like modern Republicans who must be against whatever the Democrats are for, rather than being primarily committed to truth regardless.) But yeah, interesting—Genesis doesn’t even talk about the origin of matter. Even if scientists discover that the universe bangs and crunches in an eternal cycle, that itself wouldn’t rule out the God of the philosophers—the God who is the Absolute and Necessary Ground of Being, without which contingent matter could not be. But yeah, that moves into philosophy, and the beginning of this book shows how science writers cannot resist parroting bad philosophy in the wrappings of science, propagated ad nauseam in books like this.
Anyhow, oddly enough, the first few chapters on the story of evolution aren’t actually about evolution. He does eventually get around to the topic at hand.
Regarding the evolution observed on the Galápagos Islands, I recall hearing about the new data on finch beaks evolving there in real time—though I’ve forgotten from whom I first heard it. I believe even more recent data challenge his interpretation.
Oddly, Prothero finds the supposed similarity in appearance between embryos and fish to be powerful “evidence” that we evolved from fish. It is nice that he acknowledges the textbook images—intentionally and disingenuously altered to make embryos look alike—were fake and fudged. Yet even though they were made as propaganda, Prothero still finds them compelling. I don’t at all. I would think evolutionists would do well to shelve this argument. It seems far more like finding shapes in the clouds than anything else.
It took a long time, but Prothero finally presented a strong argument for evolution: the uniqueness and distribution of animals and birds on islands and how they differ from mainland creatures. He’s still too brief here; I recall more detail in Why Evolution Is True by Jerry Coyne. I do think it’s really strong evidence for evolution—so strong that, upon learning the data, it almost forces one to accept the evolutionary explanation, as the standard Young Earth Creation (YEC) claims for this data seem ludicrous. Maybe YEC proponents should beef up their hypothesis by saying that right after the original (6,000 or so) “kinds” stepped off the ark, God transformed these kinds into millions of species and then teleported them to these islands in such a way as to later tempt us into accepting the evolutionary explanation.
Okay, some of the following chapters were fine, and I was going to give it three stars. But the chapter on the origin of life was so mind-bogglingly bad (tempted to go into it, but this review is already too long), and the “Junk DNA” chapter was so crass and repugnant, that I just need to go wash myself.
He made wildly overconfident and absolute claims that rested on cherry-picked data, while mountains of suppressed evidence, if acknowledged, would expose Prothero's argument for what it is: disingenuous ideological propaganda. This guy has an axe to grind.
I mean, when I read folks from Answers in Genesis who think the Bible is inerrant and take a particular reading of Genesis as foundational for eternal salvation, then yes, I understand why they must filter the evidence, invent outlandish explanations, and ignore troves of data. But why on earth does Prothero need to take the same approach? In some of the chapters, He’s throwing in his lot with the New Atheists and taking the role of a spin doctor or ideologue blinded by his confirmation bias, rather than simply sharing the data, explaining the interpretation, and acknowledging the uncertainties that still exist.
I thought of an analogy that I think captures what is so off-putting about some of the chapters in this book. Let's take Michaelango's remarkable statue's David or the Pieta. It is like Prothero wants to claim it they are merely the result of wind and erosion, but instead of being like, WOW look at what wind and erosion can produce, he takes the opposite track and expressres absolute and utter contempt for the statues, and is like they are nothing but dumb and ugly rocks, with no beauty, no grace, no craftsmenship and littered with imperfections--I mean how could anyone have deemed this trash worth looking at! That is what Prothero does with his treatment of the simple cell and DNA, and the remarkable design and complexity found in the living world. For example, it's not just that most DNA is non-coding and thus "junk," but he pours contempt on all of it--leaving those of us who have studied it and marveled, deeply offended.
That said, in other chapters, he is reasonable enough. I appreciate that, unlike neo-darwinists, he seems okay with Evo-Devo