Another apparent success in the use of stem cells to produce medical marvels:
Hmm. The stem cells were taken from fat removed from the girl's body? They weren't embryonic stem cells? There must be some mistake.
Offering commentary on current developments and controversies in politics, religion, philosophy, science, education and anything else which attracts our interest.
Another apparent success in the use of stem cells to produce medical marvels:
Hmm. The stem cells were taken from fat removed from the girl's body? They weren't embryonic stem cells? There must be some mistake.
Peggy Noonan tells the Democrats how they can turn their political fortunes around overnight. It could bring millions of voters back to the party of their ancestors and wouldn't cost the Democrats a dime. It's a "can't lose" suggestion:
Like we said, it's a can't lose recommendation. Problem is, as Ms Noonan surely knows, it'll never happen.
Nearby Dover Area School District in Pennsylvania has made the national news and is being discussed on all the talk shows because of a decision by it's school board to require biology teachers to mention the concept of Intelligent Design (ID) in their classrooms when they discuss evolution. They are currently being sued in Federal Court by the ACLU, representing eleven parents in the district, for allegedly trying to smuggle religion into the science classroom. This is the first time ID has been the subject of a Federal Court case so there is a lot of attention being paid to the proceedings.
There are two separate questions in this case, as we see it. The first has to do with the nature of ID, and the second has to do with the motives of its proponents. We hope that the Court considers these separately. The first question hinges on whether ID is essentially a religious construct or whether it is philosophy of science. This is the crucial question before the Court because the answer the jurists come up with will determine the legitimacy of ID as a topic for inclusion in science curricula all across the country.
This post addresses the question of whether ID, irrespective of the intentions of some of its supporters, should be taught in public schools. Is ID a religious hypothesis, and, if not, are the implications of ID any more religious than the implications of Darwinian materialism?
We have weighed in on this issue in the local papers and on this blog several times in recent months (See here, here, and here) and have chosen to pick up the cudgels once again by reworking a post from last week and submitting it for publication in the paper. Whether it will be printed or not we don't know yet, but we've decided to run it again on Viewpoint so that our readers can comment upon it if they wish. The letter follows:
Recent statements by people on both sides of the controversy over the teaching of intelligent design in public schools suggest a lot of misunderstanding about what exactly ID is.
Intelligent Design starts from the simple fact that human beings are able to recognize design. For the most part that recognition is intuitive. One important aspect of ID is the elucidation of the criteria we employ to distinguish purposely designed objects from those which may be the products of random, purposeless processes. ID theorists seek to codify how it is that we manage to distinguish intelligent agency from the work of mindless forces.
Once the criteria of design recognition are established, at least in broad outline, they may be turned toward living organisms and the structures found in those organisms. Everyone involved in the controversy agrees that biological structures are designed. The question at issue is whether the designer is mindless chance and physical law or whether it is some form of intelligent mind.
ID theorists conclude that complex, specified arrangements or patterns are the hallmark of intelligent provenience and that organisms possess these qualities in abundance down to the tiniest microscopic bio-machines which cram living cells. They claim that it is therefore at least as plausible that these structures are somehow the result of intelligence as that they are not.
ID advocates argue that public schools shouldn't implicitly foreclose the possibility of an intelligent agent being responsible for nature's architecture by refusing to acknowledge that possibility to their students while at the same time teaching them a view that explicitly denies that possibility. This certainly seems reasonable, but, nevertheless, there is opposition.
The resistance stems in some measure from the possibility that if ID is accepted it might lead to certain philosophical conclusions about the ultimate nature of reality which are unpalatable to philosophical materialists. There is thus a major effort to prohibit such instruction by those who fear that in any fair consideration of the evidence the hypothesis that natural processes are perfectly adequate to account for the myriad of molecular machines we observe in our microscopes will look pale in comparison to the alternative.
Consequently, in order to prevent such comparisons, strenuous efforts are made, whenever the spectre of Intelligent Design looms large, to characterize it as religion while simultaneously packaging the materialist hypothesis as science. The fact is, of course, that materialism is not science and ID is not religion. They are both philosophical or metaphysical hypotheses which rely upon empirical data for their conclusions.
Consider a few ways in which ID has been mischaracterized in the Dover school board controversy:
1) It's been argued that ID should not be taught in public schools because the Supreme Court has prohibited it. This, though, is not true. The relevant ruling, Edwards v. Aguillard, was not about ID, it was about creationism, and the Supreme Court explicitly said that teachers are free to teach creationism if they wish. The Court merely prohibited state legislatures from mandating it. Creationism has a strong religious component, depending as it does upon the Bible. ID has no such component, so if teachers are free to teach creationism they would certainly be free to teach ID. One of the issues that a court case will have to address is whether a school board can mandate ID, and that decision will probably pivot upon whether ID is seen as essentially religious.
2) ID is philosophical, and philosophical concepts have no place in the science classroom. This objection belies a fundamental misunderstanding of the role of philosophy in science. The two are very nearly inseparable. If science teachers cannot introduce philosophical concepts into their classrooms then they cannot talk about what science is, the scientific method, the basic principle of cause and effect, the principle of sufficient cause, the principle of uniformity, the law of parsimony, the criteria of a good scientific theory, the laws of logic, the trustworthiness of reason and rational inquiry, and so on. All of these, and much more that might come up in an intellectually vivacious science class, are philosophical topics. It's very strange that all manner of philosophical questions are admitted into our classrooms without raising alarm, yet the notion that there might be an intelligence responsible for the basic structure of life sends half the population into a panic.
3) ID lends support to the belief that there is a God. This is true, but it's irrelevant. We don't prohibit teaching Darwinian evolution on the grounds that it lends support to the belief that there is no God. Simply because a field of study has implications for religious belief it does not follow that the study is itself religious.
Moreover, though ID is compatible with belief in the God of traditional monotheism, it doesn't require it. It claims only that life possesses the stamp of purposive, intentional organization. The organizer may be the God of Judeo-Christian tradition or it may be the God of Jeffersonian deism, or it may be extra-galactic beings which somehow seeded life on this planet, as some non-theistic scientists have suggested. Anyone who takes the design inference beyond the conclusion that life exhibits the impress of intelligent manufacture is making a philosophical leap that ID neither sanctions nor opposes.
This is why the allegation that ID is just a form of creationism is misinformed. Creationism says explicitly that the God of the Bible created everything in the space-time universe. Some forms of creationism go even further and claim that God created the major forms of life pretty much as we see them today, and that He did this relatively recently and very quickly.
ID makes no such claims. Some of its local proponents and adversaries notwithstanding, ID does not affirm that the world is created by God, it asserts nothing about how the world or life were created nor how quickly or long ago. Some ID theorists are, in fact, evolutionists (though not Darwinian evolutionists). They believe that life has descended from primitive ancestors pretty much the way Darwinians claim, but they depart from Darwinism by rejecting the notion that natural processes alone are sufficient to explain it.
The basic claim of ID is that however life came to be as it is, intelligent input must have been a factor at some point or points in the process. Life did not originate nor diversify solely by the action of physical or material causes. If people wish to see support in this for a belief in God, that is their decision, just as it is their decision if they find support in Darwinism for their belief that there is no God.
4) ID is religious and religion has no place in a science classroom. The latter part of this is true, but the first part is not. What is a religion? How do we recognize one? Not one person in a hundred who voices this objection can give a compelling definition of what "religion" is. The Encyclopedia of Philosophy acknowledges that religion eludes definition. Some religions have a god, some don't. Some religions involve worship of their deity, some don't. Some religions have a moral code, some don't. Some religions have a clerical hierarchy, some don't. Given the inability to specify exactly what characteristics a religion possesses it seems a little absurd to say that ID possesses them.
ID neither entails the existence of a god nor does it prescribe worship of one. Doubtless many ID adherents are religious as individuals and would like to see ID used as a means to point others to the Judeo-Christian God, but then many Darwinians are atheistic and see Darwinism as a useful tool for turning people toward materialism or naturalism. No one who has read Richard Dawkins or Daniel Dennett, just to mention two prominent Darwinian writers, could miss the atheistic proselytism in their books. Should we keep texts and articles written by such authors from our students simply because they have a strong bias toward atheistic materialism?
5) ID is a Trojan horse for sneaking religion into schools. Even if it were true that ID is somehow religious, it should nevertheless be asked why Darwinism enjoys immunity against the same charge. Why should it not be seen as a Trojan horse for sneaking atheism into schools? Why are the alleged aims of one illicit while those of the other are deemed acceptable? Darwinism states that the universe, life, the diversity of life, and human consciousness were all fashioned by unguided, unintelligent, purposeless and purely natural forces. It asserts that no God is necessary to account for anything that exists, and it insists that the universe is closed to any non-natural intervention.
These are all essential philosophical assumptions of the Darwinian paradigm, and they have profound religious implications. They are in overt conflict with the basic tenets of Christianity, Judaism, and Islam. They also implicitly entail atheism since they render God superfluous, and there is no rational justification for believing in a superfluous, unnecessary, metaphysical entity which serves no unique function. It is possible to teach evolution without discussing these assumptions and implications, but it's not possible to teach Darwinian evolution without discussing them.
Intelligent Design logically entails no deity, it enjoins no worship, it promotes no sacraments, it possesses no scriptures, it teaches no dogma, it maintains no clergy, and it is affiliated with no church. Contrary to the hopes of some and the fears of others, intelligent design is not a stalking horse for Christianity, and shouldn't be used as one. It is simply not a religious hypothesis. Its critics point to the fact that many of its proponents are theists or deists and claim that this demonstrates the religious underpinnings of ID, but the fact that there are many theists among the ID ranks no more disqualifies it as a legitimate topic of discussion in a science classroom than the fact that so many Darwinians are atheists disqualifies materialistic versions of evolution from being presented to our students.
Biology teachers should seek to instill in their students a sense of awe at the wonders of the natural world, from the thousands of tiny molecular machines that carry out the myriad tasks of life within every cell to the marvels of the human immune system or the human brain. They might then point out that there are two ways of thinking about how those wonders came to be. They are either the result of eons of random chance and purposeless physical forces or they are the product of a superintending intelligence acting in concert with the laws of nature. There is nothing objectionable about teaching our students the beauty and complexity of the biological world, presenting them with the competing metaphysical explanations of random chance or intelligent purpose, and letting them decide for themselves which they accept. To teach one alternative, however, while suppressing the other is the very definition of indoctrination.
Hugh Hewitt credits the blogosphere with a sound debunking of Jon Meacham's attempted debunking of the story of the first Christmas in the December 13 issue of Newsweek. Actually Hewitt gets a lot of the credit for mobilizing bloggers to analyze Meacham's rather silly effort. His symposium on the article resulted in a condign thrashing of Meacham's limp attempt to undermine the credibility of both the gospels and Christian tradition.
In any event, here's part of what Hewitt says about it in his Weekly Standard Online column:
We're a little miffed that Hugh didn't mention Viewpoint's humble contribution to the symposium as among his favorites, but, nevertheless, if any of our readers missed it they can check it out here.
President Bush has taken a lot of criticism for refusing to sign the Kyoto Protocol on global greenhouse gas emissions. Now, according to Nick Shulz at National Review Online, it appears that the president's decision is being validated by events:
The rest of the article explains who the players are and how and why enthusiasm for the Kyoto treaty appears to be waning.
Michael Moore quotes from a woman who has it all figured out as to why the Democrats lost in November:
This unfortunate lady goes on to offer advice on how to break this awful cycle of abuse visited upon the poor, defenseless Dems by those horrid, cruel Republicans. The politics of victimhood. That'll be a winner in 2008, we're sure.
Meanwhile, the Republican batterers must be in a beer-soaked rage in the south. The GOP now holds 22 of the 26 Senate seats in 13 Southern states. Before Bush took office in 2000 the GOP had 18. The GOP has now won the last 10 open-seat Senate races in the South. In the House, the GOP had 27 seats before Bush took office in 2000, now they have 40.
Gosh. Isn't there a hotline or something that terrorized victims of Republican violence can call? Isn't there a shelter or refuge somewhere for abused Democrats to which they can flee to escape the brutality of Karl Rove's minions stomping across the land in their mindless fury? Our hearts go out to these people.
Robert Spencer has a piece at FrontPageMag.com that no one who wishes to understand Islamism should forego. The article discusses a Muslim rally in Dearborn, Michigan last Friday that was essentially an anti-American, anti-Israeli demonstration and focuses on the teaching of one hero of the Faith, the Ayatollah Khomeini. Here are some excerpts:
That should give us an idea of what sort of men are lionized by the Muslim community in our midst. If putative Christians were to march through a large city carrying placards with Adolf Hitler's visage the MSM would be apoplectic, and rightly so. So where is the outrage over Dearborn? Why do Muslims get a pass from the MSM when they all but worship bloodthirsty perverts?
Included in Spencer's essay is this very revealing paragraph:
Human rights derive from a Judeo-Christian world-view, and Islam repudiates the very concept. There is a profound admission here that needs to be more fully explored. It needs to be addressed by those in Europe who may be voting to admit Turkey into the EU, and it needs to be given serious consideration as we move further down the road toward democracy in Iraq and Afghanistan. If this view of human rights really is the Muslim view, will Muslims ever be able to live in, and among, truly democratic governments? Will they be willing to abjure some of their Islamic convictions in order to hoist themselves into the twenty first century?
It seems to us that the West has four choices if it wishes to survive the Islamic threat: We can try to persuade them to modify their view of human rights (and much else) as we teach them the ways of democracy and freedom; we can quarantine them by placing a military-political-economic cordon around the Middle-East and keeping Muslims out of our own countries; or we can engage them in endless war for the next three or four generations until one side or the other lies exhausted on the field; or we can simply annihilate them with nuclear weapons.
The last is unthinkable, the third is unacceptable, the second is impractical, and the first is what President Bush is trying to achieve. He deserves our prayers, especially because the future peace of the world, and perhaps its very survival, depends upon his success.
The next time the President decides to award presidential medals of freedom he ought to give one to these two guys. They get our vote for heroes of the week:
Viewpoint also nominates Mr. Tabor, the cretin with whom they tussled, for an award. We nominate him for the human slug trophy. The trophy is, fittingly enough, a giant gastropod slathered in slime, given to that individual who best exemplifies the worst traits of a human being.
It must be as cold a day in hell today as it is in central Pennsylvania, because Viewpoint finds itself agreeing with Michael Moore who writes that:
We agree with much of what Moore says in this last paragraph, but we would decline to say that our fear of terrorism was somehow "manipulated". We would also add that not only was the campaign flawed, so was the candidate. He had a suspect military record about which he obviously lied, he spent twenty years in the senate without a major accomplishment to his credit, and he projected the image of a vacillator unable to take a stand. He appeared to be a man with no deep convictions.
Even so, he almost won, and we think Moore is right that there is a leftward flow in the country. The whole ideological spectrum is shifting leftward, so that people who would have been considered centrists a generation ago are today labeled conservatives. George Bush is a good example. President Bush holds views on many issues not much different than FDR, but the left has drifted so far toward the nether regions of the solar system that Bush appears conservative by comparison. Confirmation of this drift can be found in the names gracing the current Republican Hall of Heroes: John McCain, Rudy Guiliani, and Arnold Schwarzenegger. Not a particularly conservative bunch.
What this shift augurs for the future of the U.S. is not hard to discern. All we need do is look at Europe.
Thanks to Little Green Footballs for directing us to this glimpse of the beauties of Islamic justice:
Just makes you wish we were all under Shari'a law, doesn't it? We've been listening carefully for howls of outrage from the human rights advocates who were so much in evidence before Operation Iraqi Freedom, but we haven't heard much. Maybe we can persuade some of those human shields who went to Iraq to deter American bombs to go to Iran and plant themselves outside their courtrooms to deter Islamic judges from hanging eight year-old girls. Or maybe not. Maybe some of the cultural relativists who are forever celebrating diversity and extolling the equal validity of all cultures, ethnicities, and religions will come forward and instruct us on how what the Iranian courts did is really no different than a California court sentencing Scott Peterson to death. It's all relative, after all.
Pastor, theologian, and author Mark Roberts has undertaken a thorough response to the current Christmas cover stories in Time and Newsweek. Both magazines feature stories which attempt to discredit the traditional Christmas story, and both of them are plagued by shoddy scholarship, sloppy reasoning, and indefensible assumptions.
Viewpoint weighed in on Newsweek's article, written by John Meacham,a week and a half ago, but Roberts' defense of the traditional view, and his critique of the Meacham essay, are much more complete and scholarly than our modest effort. His analysis is posted in five easy to read installments, and there are more to come. They are very much worth reading.
Joe Carter at Evangelical Outpost has summarized what is becoming a popular philosophical argument against naturalism or, more precisely, against physicalism (the belief that all that exists is comprised solely of matter, energy and physical force).
One version of the argument is essentially this: If we are naturalists, i.e. we believe that physical nature is all there is, what do we base this belief upon? Most naturalists would reply that they believe it based upon the dictates of their reason. But what is reason? It might be replied that it is the ability to draw conclusions or inferences from facts. But how do we know we can trust this faculty of reason to give us truth? At this point the naturalist would offer some argument or another in support of the general trustworthiness of reason, but in so doing he must use reason to demonstrate the trustworthiness of reason. In other words, he must assume the truth of the very thing he seeks to demonstrate the truth of. This is called begging the question, and it's logically fallacious.
This is perhaps not necessarily fatal to naturalism since lots of beliefs, if taken far enough, have the same problem. The special difficulty it presents for naturalism, however, is that naturalism offers itself as a more rational or reasonable alternative to theism. Naturalism, we are told, dispenses with irrational constructs like faith, but this is manifestly not true. Naturalism places a great deal of confidence in the reliability of reason, a reliability it is unable to rationally demonstrate and which must therefore be accepted on faith.
Philosopher Victor Reppart has written a book titled C.S.Lewis's Dangerous Idea upon which Carter relies for his post. Reppart, following Lewis's argument in his classic work Miracles, asks where our faculty of reason comes from. The physicalist replies that it comes from non-rational matter, energy, and forces which over time produce brains that possess the ability to draw inferences from facts. This means that all of our beliefs (inferences), including our belief that naturalism is true, are ultimately the product of non-rational causes.
However, Reppart argues, no belief that is fully explained in terms of non-rational causes can be rationally arrived at. Thus, if physicalism is true, none of our beliefs are rational. They may be true by coincidence, but they're not rationally justified. Any thesis that entails the conclusion that no belief is rationally justified is self-referentially incoherent, i.e. it refutes itself, and should be rejected. Therefore, physicalism, Reppart concludes, should be rejected.
Reppart is not alone in his "Argument from Reason", of course, since Alvin Plantinga and others have offered similar arguments in recent years, but he draws out the implications of Lewis's thinking in a way that is devastating to naturalism. There's much more to his argument than what we can discuss here. To get a fuller picture go here and scroll down to the post titled C.S.Lewis's Dangerous Idea: Physicalism and the Argument from Reason then work your way up. Carter has six brief posts on the argument elucidating six different aspects of it.
Readers who are interested in Reppart's thinking might also wish to go here to read an interview with him.
It is astonishing that teachers would put children in this position but apparently Washington has somewhat looser requirements for those exercising responsibility and oversight of children than one might have hoped:
Indeed. We look forward to hearing the official administrative explication of the underlying pedagogical theory being applied here. We're sure there is one. By the way, if this occurred at an assembly, where were the building principals?
The incomparable Charles Krauthammer at the Washington Post notes the MSM's utter lack of enthusiasm for giving President Bush credit for the successes occurring in Afghanistan. Indeed, the only time we hear mention of Afghanistan in the media is when there are casualties to report or when we're informed of the difficulties Hamid Karzai faces in governing this wild land. Afghanistan is a miracle, says Krauthammer, and the media can only manage a disinterested yawn:
Don't expect the MSM to give Bush any credit for anything. When the Berlin Wall fell and the Soviet Union broke up it was all because of Michal Gorbachev, we were told. Ronald Reagan was relegated to the role of bystander even though the collapse of communism occurred largely due to Reagan's courage and leadership and to a lesser extent because of the courage and efforts of people like Lech Walesa and Pope John Paul II. To ignore Reagan's role in the collapse of the Soviet Union or George Bush's role in the Afghan success while crediting the Afghan people is like ignoring the role of George Washington in defeating the British while crediting the troops in the Continental Army.
The Strategy Page has an interesting feature on suicide bombers in Iraq:
Bill posts an excellent piece by way of reply to the article titled The Falling Dollar posted on Saturday. Bill's essay is very informative and rather disturbing. Readers are urged to check it out in our Feedback Forum.
It's now official. Yushchenko was poisoned with dioxin. Word is that MoveOn.Org will soon reveal proof implicating the nefarious Bush administration in this attempt on the Ukrainian's life.
Joe Carter at Evangelical Outpost poses this question: If a scientist were able to produce an organism from scratch in the laboratory how could other scientists tell that it had been designed by an intelligent agent rather than by nature? There must be some distinctive characteristics of naturally designed organisms, Carter argues, which distinguish them from artificially designed objects. How else, he wonders, can Darwinians justify their certainty that organisms are only fashioned by natural processes and never intelligent ones?
His question points up a crucial element in the current controversy between Intelligent Design (ID) theorists and Darwinians. How do we recognize intelligently designed structures whenever we encounter them? How, if we didn't otherwise know, could we be certain that Mt. Rushmore was the product of intelligent artisans whereas we might not arrive at that same conclusion about The Old Man in the Mountain?
Intelligent Design theorists like William Dembski are attempting to remove design recognition from the realm of the intuitive and to ascertain exactly what it is that enables us to distinguish purposely designed objects from those which may be the products of random, purposeless processes. They are seeking to discover how it is that we manage to distinguish intelligent agency from the work of mindless forces.
Once the criteria of design recognition are established, at least in broad outline, they may be turned toward living organisms and the structures found in those organisms. No one denies that biological structures are designed. The question at issue is whether the designer is mindless chance and physical law or whether it is some form of intelligent mind.
ID theorists conclude that complex, specified arrangements or patterns are the hallmark of intelligent provenience and that organisms possess these qualities in abundance down to the tiniest microscopic bio-machines which cram living cells. They conclude that it is therefore at least as plausible that these structures are somehow the result of intelligence as that they are not.
ID advocates go on to argue that public schools shouldn't implicitly foreclose the possibility of an intelligent agent being responsible for nature's architecture by refusing to acknowledge that possibility to their students. This certainly seems reasonable, but, nevertheless, there is opposition.
The resistance stems from the fact that if ID is correct then it leads to certain philosophical conclusions about the ultimate nature of reality which are unpalatable to scientific materialists. Thus there is a major effort to prohibit such instruction by those who fear that in any fair consideration of the evidence the hypothesis that natural processes are perfectly adequate to account for the myriad of molecular machines we observe in our microscopes will look pale in comparison to the alternative.
Consequently, in order to prevent such comparisons, strenuous efforts are made, whenever the spectre of Intelligent Design looms up, to characterize it as religion while simultaneously packaging the materialist hypothesis as science. The fact is, of course, that materialism is not science and ID is not religion. They are both philosophical or metaphysical hypotheses which rely upon empirical data for their conclusions.
Consider a few ways in which ID has been mischaracterized:
1) It's argued that ID should not be taught in public schools because the Supreme Court has prohibited it, but this is not true. In Edwards v. Aguillera the Supreme Court explicitly said that teachers are free to teach creationism if they wish. The Court merely prohibited state legislatures from mandating it. Creationism has a strong religious component, depending as it does upon the Bible. ID has no such component, so if teachers are free to teach creationism they would certainly be free to teach ID.
2) ID is philosophical, and philosophical concepts have no place in the science classroom. This objection belies a fundamental misunderstanding of the role of philosophy in science. The two are very nearly inseparable. If science teachers cannot introduce philosophical concepts into their classrooms then they cannot talk about what science is, the scientific method, the basic assumptions of cause and effect, the principle of sufficient cause, the principle of uniformity, the law of parsimony, the criteria of a good scientific theory, the laws of logic, and so on. All of these, and much more that might come up in an intellectually vivacious science class, are philosophical topics. It's very strange that all manner of philosophy is admitted into our classrooms without raising alarm, yet the notion that there might be an Intelligence responsible for the structure of the universe sends half the population into a panic.
3) If ID is correct then it lends support to the belief that there is a God. This is true, but it's irrelevant. We don't prohibit teaching Darwinian evolution on the grounds that it lends support to the belief that there is no God. Simply because a field of study has implications for religious belief it does not follow that the study is itself religious.
Moreover, though ID is compatible with belief in the God of traditional monotheism, it doesn't require it. It claims only that life is the product of intelligence. That intelligence may be the God of Judeo-Christian tradition or it may be the God of jeffersonian deism, or it may be extra-galactic beings which somehow seeded life on this planet, as some scientists have suggested. Anyone who takes the design inference beyond the conclusion that life exhibits the impress of intelligent manufacture is making a philosophical leap that ID neither sanctions nor opposes.
This is why the allegation that ID is just a form of creationism is misinformed. Creationism says explicitly that the God of the Bible created everything in the space-time universe. Some forms of creationism go even further and claim that God created the major taxa pretty much as we see them today and that He did this relatively recently and very quickly.
ID makes no such claims. It does not affirm that the world is created by God, it asserts nothing about how the world or life were created nor how quickly or long ago. Some ID theorists are evolutionists (though not Darwinian evolutionists). They believe that life has descended from primitive ancestors pretty much the way Darwinians claim, but they reject the notion that natural processes alone are sufficient to explain it.
The basic claim of ID is that however life came to be as it is, it must have involved intelligent input. It did not happen by the action of purely physical or material causes. If people wish to see support in this for a belief in God, that is their decision, just as it is their decision if they find support in Darwinism for their belief that there is no God.
4) Similarly, the claim that ID is religious is frequently raised, but how do we know it is religious? What is a religion? How do we recognize one? Not one person in a hundred who voices this objection can give a compelling definition of what "religion" is. The Encyclopedia of Philosophy acknowledges that religion eludes definition. Some religions have a moral code, some don't. Some religions have a god, some don't. Some religions involve worship of their deity, some don't. Given the inability to specify exactly what characteristics a religion possesses it seems a little absurd to say that ID possesses them. ID neither entails the existence of a god nor does it prescribe worship of one. Doubtless many ID adherents are religious as individuals and would like to see ID used as a means to point others to the Judeo-Christian God, but then many Darwinians are atheistic and see Darwinism as a useful tool for turning people toward materialism or naturalism.
5) ID is a Trojan horse for sneaking religion into schools. Even if it were true that ID is somehow religion, it should nevertheless be asked why Darwinism enjoys immunity against the same charge. Why should it not be seen as a Trojan horse for sneaking atheism into schools? Why are the alleged aims of one illicit while those of the other are deemed acceptable? Darwinism states that the universe, life, and the diversity of life are all solely the product of unguided, unintelligent, purposeless and purely natural forces. No God is necessary to account for anything that exists, and indeed Darwinism insists that the universe is closed to any non-natural intervention. Such a view has profound religious implications. It is an explicit denial of the basic tenets of Christianity, Judaism, and Islam, and it implicitly endorses atheism since there is no point in believing in any metaphysical entity which serves no unique function. Even if one could salvage from the periphery of the Darwinian world-view a minimal divinity of some sort, it clearly remains a view of reality fraught with religious implications, since it denies the existence of the God of most monotheisms.
Intelligent Design entails no deity, it enjoins no worship, it promotes no sacraments, it possesses no scriptures, it teaches no dogma, and it is affiliated with no church. It is not a religious hypothesis. Its critics point to the fact that many of its advocates are theists or deists and claim that this demonstrates the religious underpinnings of ID, but the fact that there are many theists among the ID ranks no more disqualifies it as a legitimate topic of discussion in a science classroom than the fact that so many Darwinians are atheists disqualifies it from being taught.
Biology teachers, when they talk about cell biology, for instance, should seek to instill in their students a sense of awe at the wonders of the natural world. They should then point out that there are two ways of thinking about how those wonders came to be. They are either the result of eons of random chance and physical forces or they are the product of a superintending intelligence acting in concert with those forces. Let's teach our students the beauty and complexity of the biological world, present them with the competing metaphysical explanations of random chance or intelligent purpose, and let them decide for themselves.
For more on this topic see several essays from the Viewpoint archive, specifically this one, this one, and this one.
This article in the New York Times(subscription may be required)instructs us in the negative consequences of a falling dollar:
There's lots more analysis at the link, and reading the whole piece really is an education in macroeconomics.