Search results for 'Intelligent Design' (try it on Scholar)

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  1. Jeffrey Koperski (2008). Two Bad Ways to Attack Intelligent Design and Two Good Ones. Zygon 43 (2):433-449.
    Four arguments are examined in order to assess the state of the Intelligent Design debate. First, critics continually cite the fact that ID proponents have religious motivations. When used as criticism of ID arguments, this is an obvious ad hominem. Nonetheless, philosophers and scientists alike continue to wield such arguments for their rhetorical value. Second, in his expert testimony in the Dover trial, philosopher Robert Pennock used repudiated claims in order to brand ID as a kind of pseudoscience. (...)
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  2.  95
    Philippe Gagnon (2015). New Arguments for 'Intelligent Design'? Review Article on William A. Dembski, Being as Communion: A Metaphysics of Information. [REVIEW] ESSSAT News and Reviews 25 (1):17-24.
    Critical notice assessing the use of information theory in the attempt to build a design inference, and to re-establish some aspects of the program of natural theology, as carried out in this third major monograph devoted to the subject of intelligent design theory by mathematician and philosopher William A. Dembski, after The Design Inference (1998) and No Free Lunch (2002).
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  3. Maarten Boudry, Stefaan Blancke & Johan Braeckman (2010). How Not to Attack Intelligent Design Creationism: Philosophical Misconceptions About Methodological Naturalism. [REVIEW] Foundations of Science 15 (3):227-244.
    In recent controversies about Intelligent Design Creationism (IDC), the principle of methodological naturalism (MN) has played an important role. In this paper, an often neglected distinction is made between two different conceptions of MN, each with its respective rationale and with a different view on the proper role of MN in science. According to one popular conception, MN is a self-imposed or intrinsic limitation of science, which means that science is simply not equipped to deal with claims of (...)
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  4. Jeffrey Koperski (2003). Intelligent Design and the End of Science. American Catholic Philosophical Quarterly 77 (4):567-588.
    In his recent anthology, Intelligent Design Creationism and Its Critics, Robert Pennock continues his attack on what he considers to be the pseudoscience of Intelligent Design Theory. In this critical review, I discuss the main issues in the debate. Although the rhetoric is often heavy and the articles are intentionally stacked against Intelligent Design, there are many interesting topics in the philosophy of science to be found. I conclude that, contra Pennock, there is nothing (...)
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  5. Gregory W. Dawes (2007). What is Wrong with Intelligent Design? International Journal for Philosophy of Religion 61 (2):69 - 81.
    While a great deal of abuse has been directed at intelligent design theory (ID), its starting point is a fact about biological organisms that cries out for explanation, namely "specified complexity" (SC). Advocates of ID deploy three kind of argument from specified complexity to the existence of a designer: an eliminative argument, an inductive argument, and an inference to the best explanation. Only the first of these merits the abuse directed at it; the other two arguments are worthy (...)
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  6. Robert C. Koons & Logan Paul Gage (2011). St. Thomas Aquinas on Intelligent Design. Proceedings of the American Catholic Philosophical Association 85:79-97.
    Recently, the Intelligent Design (ID) movement has challenged the claim of many in the scientific establishment that nature gives no empirical signs of having been deliberately designed. In particular, ID arguments in biology dispute the notion that neo-Darwinian evolution is the only viable scientific explanation of the origin of biological novelty, arguing that there are telltale signs of the activity of intelligence which can be recognized and studied empirically. In recent years, a number of Catholic philosophers, theologians, and (...)
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  7. Sahotra Sarkar (2011). The Science Question in Intelligent Design. Synthese 178 (2):291 - 305.
    Intelligent Design creationism is often criticized for failing to be science because it falls afoul of some demarcation criterion between science and non-science. This paper argues that this objection to Intelligent Design is misplaced because it assumes that a consistent non-theological characterization of Intelligent Design is possible. In contrast, it argues that, if Intelligent Design is taken to be non-theological doctrine, it is not intelligible. Consequently, a demarcation criterion cannot be used to (...)
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  8. Barbara Forrest (2011). The Non-Epistemology of Intelligent Design: Its Implications for Public Policy. Synthese 178 (2):331 - 379.
    Intelligent design creationism (ID) is a religious belief requiring a supernatural creator's interventions in the natural order. ID thus brings with it, as does supernatural theism by its nature, intractable epistemological difficulties. Despite these difficulties and despite ID's defeat in Kitzmiller v. Dover Area School District (2005), ID creationists' continuing efforts to promote the teaching of ID in public school science classrooms threaten both science education and the separation of church and state guaranteed by the U. S. Constitution. (...)
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  9.  48
    Erkki Vesa Rope Kojonen (2013). Tensions in Intelligent Design's Critique of Theistic Evolutionism. Zygon 48 (2):251-273.
    Intelligent Design” (ID) is a contemporary intellectual movement arguing that there is scientific evidence for the existence of some sort of creator. Its proponents see ID as a scientific research program and as a way to build a bridge between science and theology, while many critics see it merely as a repackaged form of religiously motivated creationism: both bad science and bad theology. In this article, I offer a close reading of the ID movement's critique of theistic evolutionism (...)
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  10.  14
    Sean Devine (2014). An Algorithmic Information Theory Challenge to Intelligent Design. Zygon 49 (1):42-65.
    William Dembski claims to have established a decision process to determine when highly unlikely events observed in the natural world are due to Intelligent Design. This article argues that, as no implementable randomness test is superior to a universal Martin-Löf test, this test should be used to replace Dembski's decision process. Furthermore, Dembski's decision process is flawed, as natural explanations are eliminated before chance. Dembski also introduces a fourth law of thermodynamics, his “law of conservation of information,” to (...)
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  11. Massimo Pigliucci (2009). Is Intelligent Design Creationism? In Kendrick Frazier (ed.), Science Under Siege: Defending Science, Exposing Pseudoscience. Prometheus
    Intelligent Design proponents want to distinguish themselves from creationists. But the distinction appears to be without a difference.
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  12.  95
    Massimo Pigliucci (2005). More Than You Ever Wanted to Know About Intelligent Design. [REVIEW] Evolution 59 (12):2717-2720.
    The so-called evolution wars (Futuyma 1995; Pigliucci 2002) between the scientific understanding of the history of life on earth and various religiously inspired forms of cre- ationism are more than ever at the forefront of the broader ‘‘science wars,’’ themselves a part of the even more encom- passing ‘‘cultural wars.’’ With all these conflicts going on, and at a time when a potentially historical case on the teach- ing of Intelligent Design (ID) in public schools is being de- (...)
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  13.  57
    Anya Plutynski (2010). Should Intelligent Design Be Taught in Public School Science Classrooms? Science and Education 19 (6-8):779-795.
    A variety of different arguments have been offered for teaching ‘‘both sides’’ of the evolution/ID debate in public schools. This article reviews five of the most common types of arguments advanced by proponents of Intelligent Design and demonstrates how and why they are founded on confusion and misunderstanding. It argues on behalf of teaching evolution, and relegating discussion of ID to philosophy or history courses.
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  14.  17
    Sharon Woodill (2015). The Christian Core of Intelligent Design. Zygon 50 (2):271-286.
    Intelligent design theorists assert that ID is a scientific theory that is merely consistent with some religious beliefs. Many critics point to the circumstantial evidence of the apparent development of ID from creation science and the affiliation of ID with mainstream evangelical organizations to assert its religious orientation. This article suggests that the position of ID proponents is a substantial understatement, and that beyond the circumstantial evidence of critics, fundamental Christian doctrine constitutes the essence of ID theory. The (...)
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  15.  83
    Philippe Gagnon (2007). Contenu, Enjeux Et Diversité des Acceptions de L’Intelligent Design En Contexte Étatsunien. Connaître. Cahiers de l'Association Foi Et Culture Scientifique 26:9-43.
    This paper aims at introducing a French audience to the Intelligent Design debate. It starts by reviewing recent attacks on any possibility of a rational account of theism in light of the contemporary theory of evolution. A section is devoted to outlining the genesis of the "wedge" strategy, to distinguish it from young earth creationism, and to highlight the questioning of evolution as our meta-narrative bearing on overall conceptions of the scientific endeavor. The arguments propounded by Behe are (...)
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  16.  93
    Niall Shanks & Keith Green (2011). Intelligent Design in Theological Perspective. Synthese 178 (2):307 - 330.
    While "scientism" is typically regarded as a position about the exclusive epistemic authority of science held by a certain class of "cultured despisers" of "religion", we show that only on the assumption of this sort of view do purportedly "scientific" claims made by proponents of "intelligent design" appear to lend epistemic or apologetic support to claims affirmed about God and God's action in "creation" by Christians in confessing their "faith". On the other hand, the hermeneutical strategy that better (...)
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  17.  56
    Jeremy Shearmur (2010). Why the 'Hopeless War'?: Approaching Intelligent Design. Sophia 49 (4):475-488.
    This paper addresses the intellectual motivation of some of those involved in the intelligent design movement. It identifies their concerns with the critique of the claim that Darwinism offers an adequate explanation of prima facie teleological features in biology, a critique of naturalism, and the concern on the part of some of these authors including Dembski, with the revival of 'Old Princeton' apologetics. It is argued that their work is interesting and is in principle intellectually legitimate. It is (...)
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  18.  34
    Chunyu Dong (2010). Intelligent Design From the Viewpoint of Complex Systems Theory. Frontiers of Philosophy in China 5 (3):461-470.
    Based on an analysis of the origins and characteristics of Intelligent Design, this essay discusses the related issues of probability and irreducible complexity. From the viewpoint of complex systems theory, I suggest that Intelligent Design is not, as certain advocates claim, the only reasonable approach for dealing with the current difficulties of evolutionary biology.
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  19.  4
    Roney Seixas Andrade & Wilmar do Valle Barbosa (2013). Teoria do Design Inteligente: teoria científica ou discurso religioso? Apontamentos sobre uma controvérsia atual (Intelligent Design: scientific theory or religious discourse? Remarks about an actual controversy) - DOI: 10.5752/P.2175-5841.2013v11n30p709. [REVIEW] Horizonte 11 (30):709-736.
    Este artigo tem com pano de fundo a controvérsia entre criacionismo e evolucionismo que ainda captura a imaginação de amplos segmentos religiosamente orientados, sobretudo nos Estados Unidos. Aqui destacamos as proposições elaboradas pela chamada Teoria do Design Inteligente (TDI). Essa teoria, que se apresenta como científica e desprovida de qualquer compromisso religioso, propõe demonstrar empiricamente que a complexidade observada na natureza, no universo e na vida, é resultante de um design genuíno, ou seja, produto de uma inteligência organizadora, (...)
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  20. Paul A. Nelson (1999). Is "Intelligent Design" Unavoidable-Even by Howard Van Till? A Response. Zygon 34 (4):677-682.
  21. Robert T. Pennock (2006). The Premodern Sins of Intelligent Design. In Philip Clayton (ed.), The Oxford Handbook of Religion and Science. OUP Oxford 732-747.
    Accession Number: ATLA0001712273; Hosting Book Page Citation: p 732-747.; Language(s): English; General Note: Bibliography: p 746-748.; Issued by ATLA: 20130825; Publication Type: Essay.
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  22. William Dembski (2006). In Defence of Intelligent Design. In Philip Clayton (ed.), The Oxford Handbook of Religion and Science. OUP Oxford 715-731.
    Accession Number: ATLA0001712271; Hosting Book Page Citation: p 715-731.; Physical Description: il ; Language(s): English; General Note: Bibliography: p 728-731.; Issued by ATLA: 20130825; Publication Type: Essay.
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  23.  38
    Francisco J. Ayala (2010). Darwin and Intelligent Design. In Science and Religion in Dialogue. Wiley-Blackwell 749-766.
  24.  13
    Howard J. van Till (1999). Does "Intelligent Design" Have a Chance? An Essay Review. Zygon 34 (4):667-675.
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  25.  7
    Paolo Casini (2009). The New World and the Intelligent Design. Rivista di Filosofia 1 (1):157-178.
  26.  26
    David Clarke (2007). Intelligent Design: Neither Scientific nor Religious. Theoria 73 (2):148-171.
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  27.  15
    Uko Zylstra (2004). Intelligent-Design Theory: An Argument for Biotic Laws. Zygon 39 (1):175-191.
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  28.  3
    Dong Chunyu (2010). Intelligent Design From the Viewpoint of Complex Systems Theory. Frontiers of Philosophy in China 5 (3):461-470.
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  29.  20
    Dongming Xu (2010). Beyond Simon's Means-Ends Analysis: Natural Creativity and the Unanswered 'Why' in the Design of Intelligent Systems for Problem-Solving. [REVIEW] Minds and Machines 20 (3):327-347.
    Goal-directed problem solving as originally advocated by Herbert Simon’s means-ends analysis model has primarily shaped the course of design research on artificially intelligent systems for problem-solving. We contend that there is a definite disregard of a key phase within the overall design process that in fact logically precedes the actual problem solving phase. While systems designers have traditionally been obsessed with goal-directed problem solving, the basic determinants of the ultimate desired goal state still remain to be fully (...)
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  30. Massimo Pigliucci (2001). Design, Yes; Intelligent, No. Philosophy Now 32:26-29.
    Were we designed by an intelligent creation? Not likely: living organisms are designed, yes, but not intelligently...
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  31. Barbara Forrest & Paul R. Gross (2007). Creationism's Trojan Horse: The Wedge of Intelligent Design. Oxford University Press Usa.
    Forrest and Gross expose the scientific failure, the religious essence, and the political ambitions of "intelligent design" creationism. They examine the movement's "Wedge Strategy," which has advanced and is succeeding through public relations rather than through scientific research. Analyzing the content and character of "intelligent design theory," they highlight its threat to public education and to the separation of church and state.
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  32. Ingo Brigandt (2013). Intelligent Design and the Nature of Science: Philosophical and Pedagogical Points. In Kostas Kampourakis (ed.), The Philosophy of Biology: A Companion for Educators. Springer 205-238.
    This chapter offers a critique of intelligent design arguments against evolution and a philosophical discussion of the nature of science, drawing several lessons for the teaching of evolution and for science education in general. I discuss why Behe’s irreducible complexity argument fails, and why his portrayal of organismal systems as machines is detrimental to biology education and any under-standing of how organismal evolution is possible. The idea that the evolution of complex organismal features is too unlikely to have (...)
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  33. Elliott Sober (2002). Intelligent Design and Probability Reasoning. International Journal for Philosophy of Religion 52 (2):65-80.
    This paper defends two theses about probabilistic reasoning. First, although modus ponens has a probabilistic analog, modus tollens does not – the fact that a hypothesis says that an observation is very improbable does not entail that the hypothesis is improbable. Second, the evidence relation is essentially comparative; with respect to hypotheses that confer probabilities on observation statements but do not entail them, an observation O may favor one hypothesis H1 over another hypothesis H2 , but O cannot be said (...)
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  34.  10
    Robert T. Pennock (ed.) (2001). Intelligent Design Creationism and Its Critics: Philosophical, Theological, and Scientifc Perspectives. MIT Press.
    An anthology of writings by proponents and critics of intelligent design creationism.
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  35. Del Ratzsch (2005). How Not to Critique Intelligent Design Theory. [REVIEW] Ars Disputandi 5.
    I have been an interested observer of the Intelligent Design movement for some years, and although I have argued elsewhere that some of the philosophical points made by a number of ID advocates are right, I have been critical of other aspects of ID views. Having that interest, I would welcome a comprehensive, competent, evaluation and critique of ID. The structure, the catalogue of topics addressed, and the Oxford University Press imprimatur initially suggest that Niall Shanks’s God, the (...)
     
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  36. Elliott Sober (2007). Intelligent Design Theory and the Supernatural—the 'God or Extra-Terrestrials' Reply. Faith and Philosophy 24 (1):72-82.
    When proponents of Intelligent Design theory deny that their theory is religious, the minimalistic theory they have in mind is the claim that the irreducibly complex adaptations found in nature were made by one or more intelligent designers. The denial that this theory is religious rests on the fact that it does not specify the identity of the designer—a supernatural God or a team of extra-terrestrials could have done the work. The present paper attempts to show that (...)
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  37. Thomas Nagel (2008). Public Education and Intelligent Design. Philosophy and Public Affairs 36 (2):187-205.
    i The 2005 decision by Judge John E. Jones in Kitzmiller v. Dover Area School District was celebrated by all red-blooded American liberals as a victory over the forces of darkness. The result was probably inevitable, in view of the reckless expression by some members of the Dover School Board of their desire to put religion into the classroom, and the clumsiness of their prescribed statement in trying to dissimulate that aim.1 But the conflicts aired in this trial—over the status (...)
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  38. Barbara Forrest & Paul R. Gross (2003). Creationism's Trojan Horse: The Wedge of Intelligent Design. Oxford University Press Usa.
    Forrest and Gross expose the scientific failure, the religious essence, and the political ambitions of "intelligent design" creationism. They examine the movement's "Wedge Strategy," which has advanced and is succeeding through public relations rather than through scientific research. Analyzing the content and character of "intelligent design theory," they highlight its threat to public education and to the separation of church and state.
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  39. Robert T. Pennock, The Postmodern Sin of Intelligent Design Creationism.
    That Intelligent Design Creationism rejects the methodological naturalism of modern science in favor of a premodern supernaturalist worldview is well documented and by now well known. An irony that has not been sufficiently appreciated, however, is the way that ID Creationists try to advance their premodern view by adopting (if only tactically) a radical postmodern perspective. This paper will reveal the deep threads of postmodernism that run through the ID Creationist movement’s arguments, as evidenced in the writings and (...)
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  40. Bradley Monton, Is Intelligent Design Science? Dissecting the Dover Decision.
    In the case of Kitzmiller et al. v. Dover Area School District, et al., Judge Jones ruled that a pro-intelligent design disclaimer cannot be read to public school students. In his decision, he gave demarcation criteria for what counts as science, ruling that intelligent design fails these criteria. I argue that these criteria are flawed, with most of my focus on the criterion of methodological naturalism. The way to refute intelligent design is not by (...)
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  41.  78
    Christopher A. Pynes (2012). Ad Hominem Arguments and Intelligent Design: Reply to Koperski. Zygon 47 (2):289-297.
    Abstract Jeffrey Koperski claims in Zygon (2008) that critics of Intelligent Design engage in fallacious ad hominem attacks on ID proponents and that this is a “bad way” to engage them. I show that Koperski has made several errors in his evaluation of the ID critics. He does not distinguish legitimate, relevant ad hominem arguments from fallacious ad hominem attacks. He conflates (or equates) the logical use of valid with the colloquial use of valid. Moreover, Koperski doesn't take (...)
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  42. Sahotra Sarkar (2011). Sober on Intelligent Design. [REVIEW] Philosophy and Phenomenological Research 83 (3):683-691.
    This response to Sober's (2008) Evidence and Evolution draws out and criticizes some consequences of his analysis because of its reliance on a likelihood framework for adjucating the dispute between (Intelligent Design) creationism and evolution. In particular, Sober's analysis does not allow it to be formally claimed that evolutionary theory better explains living phenomena than Intelligent Design and makes irrelevant the contribution of the theory of evolution by natural selection to assessments of the status of the (...)
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  43. William Dembski, Intelligent Design.
    Intelligent design begins with a seemingly innocuous question: Can objects, even if nothing is known about how they arose, exhibit features that reliably signal the action of an intelligent cause? To see what’s at stake, consider Mount Rushmore. The evidence for Mount Rushmore’s design is direct—eyewitnesses saw the sculptor Gutzon Borglum spend the better part of his life designing and building this structure. But what if there were no direct evidence for Mount Rushmore’s design? What (...)
     
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  44. John Beaudoin (2008). Sober on Intelligent Design Theory and the Intelligent Designer. Faith and Philosophy 25 (4):432-442.
    Intelligent design theorists claim that their theory is neutral as to the identity of the intelligent designer, even with respect to whether it is a natural or a supernatural agent. In a recent issue of Faith and Philosophy, Elliott Sober has argued that in fact the theory is not neutral on this issue, and that it entails theexistence of a supernatural designer. I examine Sober’s argument and identify several hurdles it must overcome.
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  45. Elliott Sober (2008). Intelligent Design, Irreducible Complexity, and Minds—a Reply to John Beaudoin. Faith and Philosophy 25 (4):443-446.
    In my paper “Intelligent Design Theory and the Supernatural—the ‘God or Extra-Terrestrial’ Reply,” I argued that Intelligent Design (ID) Theory, when coupled with independently plausible further assumptions, leads to the conclusion that a supernatural intelligent designer exists. ID theory is therefore not neutral on the question of whether there are supernatural agents. In this respect, it differs from the Darwinian theory of evolution. John Beaudoin replies to my paper in his “Sober on Intelligent (...) Theory and the Intelligent Designer,” arguing that my paper faces two challenges. In the present paper, I try to address Beaudoin’s challenges. (shrink)
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  46. Alvin Goldman (2005). Social Epistemology, Theory of Evidence, and Intelligent Design. Southern Journal of Philosophy 44 (Supplement):1-22.
    Social epistemology is the normative theory of socioepistemic practices. Teaching is a socioepistemic practice, so educational practices belong on the agenda of social epistemology. A current question is whether intelligent design should be taught in biology classes. This paper focuses on the argument from “fairness” or “equal time.” The principal aim of education is knowledge transmission, but evidence renders it doubtful that giving intelligent design equal time would promote knowledge transmission. In making curricular decisions, boards of (...)
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  47. Niall Shanks & Karl H. Joplin (1999). Redundant Complexity: A Critical Analysis of Intelligent Design in Biochemistry. Philosophy of Science 66 (2):268-282.
    Biological systems exhibit complexity at all levels of organization. It has recently been argued by Michael Behe that at the biochemical level a type of complexity exists--irreducible complexity--that cannot possibly have arisen as the result of natural, evolutionary processes and must instead be the product of (supernatural) intelligent design. Recent work on self-organizing chemical reactions calls into question Behe's analysis of the origins of biochemical complexity. His central interpretative metaphor for biochemical complexity, that of the well-designed mousetrap that (...)
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  48. Scott F. Aikin, Michael Harbour & Robert B. Talisse (2010). Nagel on Public Education and Intelligent Design. Journal of Philosophical Research 35:209-219.
    In a recent article, Thomas Nagel argues against the court’s decision to strike down the Dover school district’s requirement that biology teachers in Dover public schools inform their students about Intelligent Design. Nagel contends that this ruling relies on questionable demarcation between science and nonscience and consequently misapplies the Establishment Clause of the constitution. Instead, he argues in favor of making room for an open discussion of these issues rather than an outright prohibition against Intelligent Design. (...)
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  49. Bradley Monton (2011). Seeking God in Science: An Atheist Defends Intelligent Design. European Journal for Philosophy of Religion 3 (1):254 - 259.
    The doctrine of intelligent design is often the subject of acrimonious debate. Seeking God in Science cuts through the rhetoric that distorts the debates between religious and secular camps. Bradley Monton, a philosopher of science and an atheist, carefully considers the arguments for intelligent design and argues that intelligent design deserves serious consideration as a scientific theory. -/- Monton also gives a lucid account of the debate surrounding the inclusion of intelligent design (...)
     
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  50. Ryan Nichold (2003). Scientific Content, Testability, and the Vacuity of Intelligent Design Theory. American Catholic Philosophical Quarterly 77 (4):591-611.
    Proponents of intelligent design theory seek to ground a scientific research program that appeals to teleology within the context of biological explanation. As such, intelligent design theory must contain principles to guide researchers. I argue for a disjunction: either Dembski’s ID theory lacks content, or it succumbs to the methodological problems associated with creation science—problems that Dembski explicitly attempts to avoid. The only concept of a designer permitted by Dembski’s explanatory filter is too weak to give (...)
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