[A Lenten meditation]
Darwinians use a nicely heuristic image for evolution as
blind climbings of a fitness-landscape.
Richard Dawkins sharpens the metaphor with the title of his (excellent)
book, Climbing Mount Improbable : thus recognizing that, though he is a
staunch proponent of Natural Selection, evolving something as nearly perfect as
a Penguin is not a slam-dunk.
The pinnacle of Natural Selection so far |
(Indeed, penguins represent a classic case of Irreducible
Complexity: remove one single
feather, and the creature is not nearly so cute.)
Our own essays have recurred to a mountaineering metaphor,
in support of Platonism (the Realism position in math). Namely: Team A sets out to conquer Mount A from its forbidding
southern face; Team B sets out to
conquer Mount B from its frigid
north one. They meet at the
summit, to their mutual surprise.
A equaled B, all along! This attests to the reality of the mountain, prior to and independent of
all human endeavor. (For ‘mountain’
read: the truths of mathematics,
arrived at independently by
various researchers using quite
disparate methods.)
Now, Imre Lakatos
is neither (statically) Realist nor Nominalist -- he is a Dialectician, and juggles
both views. In the course of
a quite intricate examination of the evolution of the Euler characteristic (don’t imagine you really understand
the following sentence unless you have worked through that monograph), he
remarks in a footnote:
As far as naïve classification is
concerned, nominalists are close to the truth when claiming that the only thing
that polyhedra have in common is
their name. But after a few
centuries of proofs and refutations, as the theory of polyhedra develops, and
theoretical classification replaces naïve classification, the balance changes in favour of the
realist.
-- Imre Lakatos, Proofs and
Refutations (1976), p. 92 (**)
Presumably what motivated this formulation, was the
experience of beginning with a hopeful conjecture that soon is drowned in a
welter of disparate counterexamples; yet with time and hard analysis, we do progressively
manage to sort things out -- as though our fumblings were being guided by
something real, though unseen.
Similar remarks, I would cautiously submit (under
correction), might apply to the multimillennial evolution of theology, in the
Historical Church.
Apart from the dogmatic mouthpiece ‘Episilon’ in his classic
dialogue/sotie, Lakatos suggests that we have not reaching the summit of any
mathematical mountain, and perhaps never will. With that I concur wholeheartedly; only admonishing, that the summit is there. Nor are we
likely to get much insight into the internal workings of the Godhead, this side
the eschaton; but those workings
are there as well.
And so we strategically retreat to the more modest metaphor of the base-camp. We never
quite reach the summit, but with luck and elbow-grease, we might climb high
enough that we can detect the smoke from the campfires of the North Face team.
(The theological analogue here is one of the favorite themes
of C.S. Lewis, in The Abolition of Man and other works: the anticipation of Christian insights
in other traditions.)
The mathematical upshot of all this, goes back to a repeated
theme of these essays: the
distinction between our (human, contingent, fallible) mathematicizing, and the (antecedently existent, transcending) mathematical truth. (For anyone who might dispute
that, answer this: Did the
Universe even exist, prior to Newton?)
The theological upshot -- Well, longstoryshort: Don’t go cutting off heads, merely because
you imagine you perceive some straw in your neighbor’s eye.
(**) More pointedly:
… the problem of finding out where
God drew the boundary dividing Eulerian from non-Eulerian polyhedra. But there is no reason to believe that
the term ‘Eulerian’ occurred in God’s blueprint of the universe at all.
-- -- Imre Lakatos, Proofs and
Refutations (1976), p. 68
Amen. But He has a blueprint, of which our notion of “polyhedra”
is a primitive glimpse.
Similar remarks might apply to the Trinity.
~
Another parallel:
Consider a theological scholar working on an apparent inconsistency
between two Biblical passages.
Theological doctrine assures him that the Bible, properly understood,
contains no inconsistencies. His
task is to provide a gloss that offers a convincing reconciliation of the two
passages. Such work seems
essentially analogous to ‘normal’ scientific research as depicted by Kuhn; and there are grounds for supposing
that he would not repudiate the analogy.
-- John Watkins, “Against ‘Normal Science’”, in I. Lakatos
& A. Musgrave, eds., Criticism and the Growth of Knowledge (1970),
p. 33
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