There is order in the universe, which is a strong indication of intelligent design.
The
Teleological argument, or Argument from Design, is a
non sequitur. Complexity does not imply design and does not prove the existence of a god. Even if design could be established we cannot conclude anything about the nature of the designer (Aliens?). Furthermore, many biological systems have
obvious defects consistent with the predictions of evolution by means of natural selection.
The appearance of complexity and order in the universe is the result of spontaneous
self-organization and
pattern formation, caused by
chaotic feedback between simple physical laws and rules. All the complexity of the universe, all its apparent richness,
even life itself, arises from simple, mindless rules repeated
over and over again for billions of years. Current scientific theories are able to
clearly explain how complexity and order arise in physical systems. Any lack of understanding
does not immediately imply ‘god’.
(Okay, this post is different from the one for which I wrote a response, which I was about to post before my computer did an automatic shutdown. The original included quotes from the Physicist Victor Stenger, so here we go. . . .)
There's a reason why Victor Stenger’s guff is the minority opinion among cosmologists and physicists, atheists and theists alike. For all his smarts in his field, his pseudo-theological bloviations are those of an obtuse ninny.
The universe is extremely hostile to life (Victor Stenger).
Non sequitur.
Yes, indeed, it is, and it's especially hostile to any of the conceivable processes of an abiogenetic origin for life. But the universe's arguable hostility toward extant life is not the issue. The issue is that if the respective astronomical arrangements and conditions of the universe, especially those of our solar system, did not persist within a very narrow range of parameters, if, collectively, they were less than one percent off, life wouldn't exist, let alone the indispensable biochemical precursors of life.
Life constitutes an even smaller fraction of that matter again. If the universe is fine-tuned for anything it is for the creation of black holes and empty space (Victor Stenger).
Non sequitur.
Right. Life is rare in the universe precisely because it can only exist within a very narrow range of parameters, and the fact that we know of at least one discrete enclave of the universe where life exists doesn't undermine the idea of a divine origin at all, but arguably underscores it. Duh.
There is nothing to suggest that human life, our planet or our universe are uniquely privileged nor intended (Victor Stenger).
Oh? So the fact that life can only exist within a very narrow range of parameters, the only pertinent and objectively discernible thing that matters, suggests nothing at all about a Sentient origin, especially when one considers the staggeringly complex enterprise that sentient life is and the odds against it even in a universe that permits its existence? Is Stenger arguing for or against God's existence?
On the contrary, the sheer scale of the universe in both space and time and our understanding of its development indicate we are non-central to the scheme of things; mere products of chance, physical laws and evolution (Victor Stenger).
Now Stenger’s making a counter teleological argument that necessarily (and unwittingly) presupposes to know something about what the intent of a transcendent Sentience of origin, Whose existence he denies, would be, based on his purely subjective perspective of things, as he unwittingly superimposes the scientifically unfalsifiable apriority of materialism on the question.
Special treatment:
. . . the sheer scale of the universe in both space and time . . . indicate we are non-central to the scheme of things. . . .
For crying out loud! He's arguing complexity, the very thing atheists claim to be fallacious, albeit,
against the notion of divine origin! LOL! Well, hell, which is it?
But more to the point, given that he has allowed that complexity is a valid basis for argumentation after all: why isn't it reasonable to argue that a Sentient origin has orchestrated an awesomely and staggeringly complex display of His majesty precisely because sentient creatures
are central in the scheme of things and so that they may surmise His existence? Is Stenger's point that
simplicity would indicate an infinitely powerful and ingenious Being of origin? LOL!
. . . we are . . . mere products of chance, physical laws and evolution.
Chance variation and the putative mechanisms of evolutionary theory would be contingent on the cosmos' fixed physical laws and chemical compositions determining the subsequent conditions under which speciation would occur, and none of these things are equivalent to agency, not individually or collectively.
From this we may see that his conclusion is assumed in the premises of his atheistic meanderings, when the only discernibly objective fact of relevance is the rarity of life in the universe due to the very narrow range of parameters within which it can exist.
Stenger's argument is a rash of utterly immaterial, subjective mush.
Hence, as I wrote elseswhere:
. . . Indeed, it took the naysayers of the Twentieth Century several decades to realize what theists were ultimately getting at: the processes leading to the actualization of all these wondrous things are necessarily contingent to or bottomed on a singularly discrete and indispensable regiment of physical laws and conditions which permitted the cosmos to achieve the ability to contemplate itself in the first place. Sentience. While this is not an absolute logical proof of God's existence, it arguably serves as an evidentially sufficient basis on which to reasonably assert His existence in terms of the cosmos's ultimate purpose.
. . . the current objection developed by those who finally came to grips with the enduring, though, for a season, obscured, transcendent implications of the fact that the universe is fine-tuned, acknowledge today by most cosmologists and physicists, at the very least, for the prerequisite conditions allowing for the existence of the indispensable biochemical precursors of life: namely, the anthropic principle as predicated on the statistical dynamics of a multiverse providing for an arguably credible model of selection bias.
People, the above is the only arguably sustainable objection to the teleological argument, though it still has no real impact on the ultimate concern in
this universe (see post #106 for the full argument). Stenger's crap is as bad or worse than Dawkins' theologically sophomoric tripe: for example, "Who created God?"