The normally astute Charles Krauthammer demonstrates that he's not infallible and that on the matter of the philosophy of science he's in fact quite clueless:
Let's be clear. Intelligent design may be interesting as theology, but as science it is a fraud. It is a self-enclosed, tautological "theory" whose only holding is that when there are gaps in some area of scientific knowledge -- in this case, evolution -- they are to be filled by God. It is a "theory" that admits that evolution and natural selection explain such things as the development of drug resistance in bacteria and other such evolutionary changes within species but also says that every once in a while God steps into this world of constant and accumulating change and says, "I think I'll make me a lemur today." A "theory" that violates the most basic requirement of anything pretending to be science -- that it be empirically disprovable. How does one empirically disprove the proposition that God was behind the lemur, or evolution -- or behind the motion of the tides or the "strong force" that holds the atom together?
Well, "clear" is what he's not being. For the umpteenth time we reiterate. ID is:
1. not incompatible with evolution even if some of its advocates remain skeptical of many aspects of evolution.
2. not a contest between evolution and God. No ID advocate, qua scientist/philosopher, claims that God is the designer. The most ID can claim is that God could be the designer.
3. not a "god of the gaps" theory. It's not a theory that reacts to things we don't know by positing a god. It's a theory that bases its conclusions upon what we do know. Most relevantly, what we do know is that information, everywhere we see it being generated, is the product of intelligence, and there's no sufficient reason to think that things would have been otherwise in the generation of the information contained in biological machines, cells, and processes.
4. not asserting that God was behind the lemur. ID asserts that the mechanisms which produced lemurs and everything else in the biosphere include among them intelligence. The claim that intelligence is at least in part responsible for life is no less scientific than the claim that natural selection and genetic mutation and other blind, purposeless mechanisms are the exclusive cause of the evolution of life.
Krauthammer adds:
How ridiculous to make evolution the enemy of God. What could be more elegant, more simple, more brilliant, more economical, more creative, indeed more divine than a planet with millions of life forms, distinct and yet interactive, all ultimately derived from accumulated variations in a single double-stranded molecule, pliable and fecund enough to give us mollusks and mice, Newton and Einstein?
In an amusing example of sawing off the branch upon which one is sitting, Krauthammer argues that the earth shows forth elegance, simplicity, brilliance, economy, creativity, and implies that these are the marks of divine intelligence. But if so, intelligence, whether divine or otherwise, is empirically detectable, since Krauthammwer has detected it, and he nicely refutes his own position stated above.
He goes on to ridicule those who criticize the Darwinian claim that evolution is an "unguided process." Finding fault with this definition, he writes,:
[I]s as ridiculous as indicting Newtonian mechanics for positing an "unguided process" by which Earth is pulled around the sun every year without discernible purpose. What is chemistry if not an "unguided process" of molecular interactions without "purpose"? Or are we to teach children that God is behind every hydrogen atom in electrolysis? He may be, of course. But that discussion is the province of religion, not science.
In fact, physics and chemistry never use these terms for precisely this reason. To assert that the processes of physics and chemistry are unguided and purposeless would be to remove them from the province of science and deposit them in the arena of metaphysics, which is exactly where all such claims belong, including those of the Neo-Darwinists. You cannot test the claim that any physical force is purposeless, and so the claim is not made in science, except in biology, and it is as out of place there as, say, a political journalist, even a good one, holding forth amongst controversies in the philosophy of science.