Denis Noble’s critique of Richard Dawkins’ approach to genetics isn’t just a scientific debate; it’s a microcosm of a much larger issue: our inadequate grasp of systems thinking. This inadequacy resonates through every layer of our social, political, and economic frameworks, revealing why these systems often fail us—they are simply too fragile.
VIDEO: Denis Noble explains his revolutionary theory of genetics | Genes are not the blueprint for life
Why do we struggle with systems thinking? The concept itself demands an understanding of boundaries, dimensions, and interactions that are often far beyond our regular scope. More often than not, we define system boundaries too narrowly. We overlook crucial dimensions and, crucially, miss the interactions. This isn’t just an academic observation; it’s a practical one. In my experience, even when we do acknowledge broader boundaries, management frequently undermines their importance, limiting the scope of what’s considered relevant.
Humans Are Abysmal Systems Thinkers
Since the 1980s, my interest in genetics has been piqued by Dawkins’ seminal works like The Selfish Gene and The Blind Watchmaker. Dawkins has long championed a gene-centric view of evolution, one that has shaped our understanding of biology for decades. However, Denis Noble challenges this perspective, advocating for a systems-level view that considers not just the genes but the interactions between a myriad of biological processes. This isn’t just genetics; it’s a profound illustration of systems thinking—or our lack thereof.
I’m not suggesting we discard Dawkins’ contributions to science, but Noble’s arguments are compelling and warrant serious consideration. They underscore a broader philosophical dilemma: our rhetorical constructs often overshadow deeper truths. In discussing the nuances between Dawkins’ and Noble’s theories, I argue that rhetoric, for better or worse, becomes our only accessible truth. While there may be more fundamental truths out there, they are often beyond our grasp, obscured not just by our cognitive limitations but also by the very language we use to discuss them.
So, which is true? The answer might be less about choosing sides and more about acknowledging our limitations in understanding and managing complex systems. Perhaps it’s time to consider that in the quest for truth, acknowledging our blind spots is just as important as the truths we defend.
Apologies in advance for linking a teaser video that leads to a paywall, but the relevant content is self-contained.
Some geezer, John Gray, wrote a book having this title. It was, let us say, ‘suggested’ that I watch it in video format—over an hour-long at that. I decided to search for a summary instead.
It’s not particularly up my street. The bloke who suggested the vid posted a statement:
Atheism is a narcissistic apostasy; the adoration of the things humans do & make; the worship of the golden calves of science & technology.
When I responded thusly « This quip reduced and conflates, almost creating a strawman. I suppose some atheists might be narcissists, though I don’t see that they would significantly differ from a sample of the general population. I’m guessing the second clause is intended to connect from the first, which is to claim that an atheist is a human who chooses STEM over gods as if there are no other alternatives, which creates a false dichotomy. But to treat atheism as some monolith is to treat all religions as ostensibly identical », his response was
What is atheism?.
To which I replied, « Atheism is the absence of belief in gods (or supernatural beings, if that’s a more generalisable concept). »
well, that is not enlightening at all. Explain atheism clearly.
That is all there is to it. There are different reasons why people are atheists, but that’s the definition. Etymologically, ‘theism’ is ‘belief in a deity or deities’. Atheism, applying the Greek prefix ‘a-‘, is the negative state of ‘theism, so the absence of ‘belief in a deity or deities’.
Atheism is not science. A large number of scientists believe in God. They see no contradiction between God and science, in fact they find the order behind everything reinforces their belief.
And so here the conversation, as it was, went off the rails. At no point did I invoke science. And then he promotes the John Gray video.
Interview with John Gray on Does God Exist
And we’ve been there before.
New Atheism: the debate between science and religion was a result of confusing myths with theories. Religion is no more a primitive type of science than is art or poetry; scientific inquiry answers a demand for an explanation; the practice of religion expresses a need for meaning.
Secular Humanism: a hollowed-out version of the Christian belief in salvation in history; the widespread belief that humans are gradually improving is the central article of faith of modern humanism
Science-Religion: Gray reflects on the twentieth century’s strange faith in science – a faith that produced the false equation of evolution with progress and the racist ideologies that infect our social arrangements and political institutions
Political Religion: Modern political ideologies are de facto religions; the belief that we live in a secular age is an illusion
God-hatred: absorbed by the problem of evil; suffering, if inevitable, is at least infused with moral significance
The Unsentimental Atheisms of George Santayana and Joseph Conrad: Santayana dismisses any idea that civilization is improving; everything in this world is a progress towards death. Conrad wrote that man is a wicked animal; his wickedness has to be organized; society is essentially criminal – otherwise, it would not exist
Mystical Atheism: Schopenhauer was deeply and articulately antagonistic to religion in general; he rejects the notion that history has any metaphysical meaning, or that human beings are somehow advancing
Disclaimer 1: This summary list is copy-pasted from the linked source and edited ever so slightly to fit here.
Disclaimer 2: Neither did I watch the video nor read his book, so the summary might be off-kilter.
Still, I offer my reaction/reflection.
Firstly, this comes off not as an attack on atheism; rather, it’s an attack more particularly on Enlightenment and post-Enlightenment thinkers, predominantly Scientists—as in those who practice Scientism religiously.
Secondly, this limited attack garners the same critique as I give Dawkins’ God Delusion. I liked this book, but whereas Gray limits his attack on a thin slice of atheists—despite offering up 7 flavours—, Dawkins limits his attack to Christians; perhaps, some Abrahamic denominations. This is a particular God and particular disciples.
I address these in turn.
New Atheism: I agree that Scientism simply switched faith from God to Science or it deified Science, whichever vantage you prefer. This ilk simply swapped God for Naturalism. These are the same lot who offer up ‘Self-evident truths’ and Natural Law. Please. I agree with neither.
Secular Humanism: Whilst admittedly secular, I am not quite a Humanist and decidedly not a Secular Humanist™. Here, I disagree with the underlying teleological notion of both.
Science-Religion: The only nod I am willing to give to science is the evidence-based, falsifiability over faith, but much of science is still faith-based. It just operates from a different metanarrative. Again, Scientism is no one’s friend.
Political Religion: I agree that this is as much a scourge as organised religion. By now, one might notice a trend—a healthy does of whataboutism: We can’t suck because we’re no different to this other thing that you might be attached to. Except they are all bollox through and through. Political ideology is religion without the blatant metaphysical nod—though it is still there beneath the surface.
God-hatred: Even having not read the book, this makes no sense whatsoever. How can one hate what one doesn’t believe exists? I suppose I could hate unicorns, faeries, and Harry Potter, but I don’t think that’s the same thing. The summary suggests that it’s more about an obsession with evil, but I don’t have enough context to respond meaningfully. Do atheists actually believe in evil? I don’t. And, except idiomatically, I don’t personally know of others who do. Feels like a red herring.
Unsentimental Atheisms: Satayana refutes the Secular Humanists. I’m buying what he’s selling. Conrad is taking a spin on evil but opting to label it wicked—a bit of a drama llama. I’m not buying it.
Mystical Atheism: I like Schopenhauer—probably because he’s such an underdog. He did glean a bit from Buddhist philosophy. So have I. But Buddhism ranges from the secular to the sacred. I don’t tend to stray too far from the secular. I fully agree that history has no metaphysical meaning and human beings are not objectively advancing.
If anything, this is one of the longer posts I’ve made in a while. Thanks to the Copy-Paste Gods. Allahu Akbar, Oh Mighty. In the end, Santayana and Schopenhauer notwithstanding, I am still left with a why not neither.
Philosophics 