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By William A. Dembski

Presents a finished balanced evaluate of the controversy touching on organic origins.

summary: offers a complete balanced review of the talk pertaining to organic origins

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New York: Scribner’s. Hooker, R. 1845. The Collected Works. Oxford: Oxford University Press. Hume, D. [1779] 1963. Dialogues concerning natural religion. In Hume on Religion, ed. R. Wollheim. London: Fontana, pp. 99–204. Maynard Smith, J. 1969. The status of neo-Darwinism. In Towards a Theoretical Biology, ed. C. H. Waddington. Edinburgh: Edinburgh University Press. Olson, R. 1987. On the nature of God’s existence, wisdom, and power: The interplay between organic and mechanistic imagery in Anglican natural theology – 1640–1740.

If you believe so, do you believe that when a swallow snaps up a gnat that God designed that that particular sparrow shd. snap up that particular gnat at that particular instant? I believe that the man & the gnat are in the same predicament. – If the death of neither man or gnat are designed, I see no good reason to believe that their first birth or production shd. be necessarily designed. Yet, as I said before, I cannot persuade myself that electricity acts, that the tree grows, that man aspires to loftiest conceptions all from blind, brute force.

172) Not much “divine benevolence” displaying itself here, I am afraid. For students in philosophy classes today, this tends to be the end of matters. The argument from design is finished, and it is time to move on. For people at the end of the eighteenth century, this was anything but the end of matters. Indeed, even Hume himself, at the end of his Dialogues, rather admitted that he had proven too much. The argument still has some force. ” (Hume 1779, 203–4, his italics) The official counterblast came from a Christian apologist, Archdeacon William Paley of Carlisle.

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