One of the charming quirks in the behavior of young girls - my daughter's friends, for example - is that they instinctively defer all decisions involving the group to a particular individual as if she were somehow anointed by God for preeminence.
There need be no verbal communication in these interactions, they just happen as a matter of course, as if everyone tacitly understands that there's a hierarchy of status which no one in the group is to challenge.
If one of the lower ranking girls should have the temerity to dissent from the dictates of the alpha female - the teenage princess - the unfortunate young lady would suffer immediate social excommunication and be banished from the royal court.
I once asked my daughter why girls accept this state of affairs as normal, to which she replied with a shrug which suggested that she had no idea and that no one really wonders about it except me.
I thought of this, oddly enough, after reading writer Susan Ives' complaint that "Intelligent design disrespects faith, discounts faith, destroys faith."
Faith, Ives avers, is:
Ms. Ives constructs a strange argument. Suppose it were the case that science demonstrated beyond a reasonable doubt that the universe and everything in it were indeed the product of purposeful, intelligent engineering. Would Ms. Ives then feel that her faith was devastated beyond repair? Would she greet the news with fascination or would it throw her into a religious crisis? Simply to pose the questions, I think, is to answer them.
Her confusion stems from a Kierkegaardian view of faith that makes it the more virtuous the less evidence there is to support it. Her view is that metaphysics and physics are sealed in airtight compartments without either ever leaking into the other. This is pretty naive. The idea that faith is somehow vitiated by empirical evidence is really quite peculiar.
Jesus, after all, offered his disciples plenty of empirical evidence that he was the Son of God and he expected those demonstrations to strengthen their faith, not destroy it.
All of that aside, though, Ms Ives completely misrepresents Intelligent Design. ID is not an attempt to "prove" that God exists. Nor is it an attempt to demonstrate some tenet of religious faith to be true. It is simply a conclusion inferred from observations of the physical world that powerfully suggest that the universe in general, and life in particular, appear strongly teleological.
If this teleology is not just an illusory appearance but a factual reality, it would certainly be of religious interest, just as Darwin's claims have been of religious interest to people, many of them atheists, but so what? Should we shrink from investigating the nature and structure of the cosmos just because it might bolster one's faith or encourage another one's skepticism?
Ms. Ives seems to be implicitly arguing that Christians and other theists should not be engaged in the scientific enterprise, nor should they be doing philosophy, because the more they understand about God's creation, and the more scientific and philosophical support they find for their religious beliefs in the creation they study, the more damage they'll do to their faith.
This is ludicrous, of course. Most of the great scientists of the past, Newton, Boyle, Maxwell, Galileo and so on were Christians who delighted in the attempt to understand more about God through their science. They were all "intelligent design" proponents though the term wasn't in use during their era, and they saw no problem in deriving nourishment for their faith from the fruits of their science.
What does all this have to do with teenage girls? Well, Ms Ives is either arguing that Christians should not undertake to study the world or she's advocating a teenage girl version of theory precedence, viz that Christians engaged in science and philosophy dare not presume to arrive at conclusions at odds with the reigning materialist paradigm.
Materialism is the tacitly acclaimed alpha theory that all must acknowledge, to which all must pay deference and which no one dare flout on pain of social ostracism and intellectual banishment. It's the metaphysical assumption whose rightful place, like that of the teenage princess, at the very top of the theoretical hierarchy is always assumed and never challenged.
Why Ms Ives thinks materialism should be granted this place of epistemological privilege, though, and what there is about materialism that has earned it such lofty status, she doesn't say. Perhaps the reason she doesn't is that, as with the teenage princess, there really is no good justification for the deference materialism expects to be shown.
It survives atop the heap only so long as people like Ms Ives unthinkingly assume it just belongs there.
