In 1993, after nearly twenty years since my first encounter with quantum mechanics, I started investigating it once again. The urge to do this was brought on by a feeling that at last I just might have some insight as to the meaning of the strange world of quantum theory. This insight, if such it was, came out of my Thinknet Project, a project I had started in the 1980s. What piqued my interest was that the general structure of Thinknet theory, which in turn was based on some of ideas of the psychologist Edward de Bono, was reminiscent of quantum mechanics; in particular I fancied I saw in quantum mechanics a declarative structure not unlike my Thinknet simulations: Further detail on this matter can be found in the summing up sections of these papers here and here. To me it had started to look as if the standard imperative programming model was an inadequate metaphor for the cosmic physical laws, and instead we were dealing with something which had a declarative structure, a structure isomorphic with my Thinknet simulations. Some say the cosmos is a piece of intelligent design, but to me it had started to look more like the inside of a functioning intelligent process; so, less intelligent design, more the inside workings of a process of intelligent creation. If this was true then it would mean that the human perspective on the cosmos was a bit like the point of view of a neuro-scientist investigating the brain – down at the microscopic level the brain presents us with the relatively mundane operations of neurons, neuro-transmitters, electrical fields, signalling and the like; zooming in even further we find molecular chemistry; down at this level the traits we usually attribute to mind, namely intentionality, conscious sentience, purpose and teleology, dissolve into fragments, if indeed they appear to exist at all. In fact it’s a bit like aerial archaeology; viewed from on high the coherent patterns on the ground are clear to see, but at ground level they all but disappear. And yet those aerial patterns must somehow be impressed in subtle ground-level features, features which otherwise present a liminal threshold to the ground level observer.
But of course we know that the de facto IDists are really thinking theologically and that is where lie their mistakes: They have in fact committed scientific, tactical and theological errors. Their error is scientific because their epistemic filter is misconceived; this misconception leads into a natural forces vs God dichotomy which in turn helps foster scientific blunders such as the claim that evolution is inconsistent with the 2nd law of thermodynamics. Their error is tactical because their pretense at doing science uncontaminated by theology is just that; a pretense and everyone, especially atheists, can see it. Their error is theological because God is both immanent and eminent and therefore He is immanent in natural forces. It follows then that we can seek God in those so-called natural forces and not just as an ancillary outside intelligent agent; or perhaps I should say that those "natural forces" are in God. For God is the eminent and immanent context of all that his authorship permits reification in the story He tells. The immanence of God means that he is of an entirely different genus to any ancillary intelligence such as man or aliens; if we are theologically turned on then we don't expect ancillary intelligence or humunculus intelligence to be a good model for God.
In order to maintain a scientific gloss we find that IDists will often try to avoid mention of God in their works. Not only has this tactic miserably failed but I believe it is impossible for the Christian to carry on like this. If we are dealing with immanent intelligence and not just ancillary intelligence this subject cannot be approached without mention of the immanent Sovereign Manager and Creator. That's not a mistake I intend to make myself. My project is explicit about seeking the Sovereign Manager and Creator of our cosmos. I therefore make explicit mention of Him. Also, unlike the IDists I am not making strong claims of doing exclusively science (although some parts will be science) since my epistemology is far more broad brush than spring extending and test tube precipitating science. This will mean that any atheist who dislikes the idea of a Sovereign God being at the heart of a study will not find grounds for accusing me of trying to pull the wool over his/her eyes. There is one thing worse than a deceiver and that is the incompetent deceiver who is oblivious to the fact that his attempt at deceiving is so obvious.
So all in all I've become increasingly displeased with the de facto ID movement and their transparent facade of studied scientific detachment. But I'm in good company: I don't think Sir John Polkinghorne is pleased with them either.
Stephen C Meyers views