You’re walking in a forest and find a watch on the ground. Seems obviously the intentional creation of an intelligent designer. Applying this analogy to all creation has always been a central argument for creationism or “intelligent design.” Originally introduced by William Paley’s famous 1802 book Natural Theology. Many religious believers do look at nature’s intricate clockwork and cannot see how it could have arisen without an intelligent designer. Just like Paley’s watch.
The fallacy here is that the watch is purpose-built, unlike anything in nature, which never aimed to produce exactly what we see today. Instead it’s an undirected process that could have produced an infinitude of alternative possibilities. All existence is just whatever happened to fall out of that process — very unlike a watch made according to plan by a watchmaker.
Recently I encountered an 1813 essay by the poet Percy Bysshe Shelley (“A Refutation of Deism“) with a different but compelling answer to Paley’s watch analogy. One assumes the watch was designed “because innumerable instances of machines having been contrived by human art are present to our mind . . . but if, having no previous knowledge of any artificial contrivance, we had actually found a watch upon the ground, we should have been justified in concluding that it was a thing of Nature, that it was a combination of matter with whose cause we were unacquainted.”
Shelley goes on, “The analogy, which you attempt to establish between the contrivances of human art and the various existences of the Universe, is inadmissible. We attribute these effects to human intelligence, because we know before hand that human intelligence is capable of producing them. Take away this knowledge,” and the whole idea collapses.
Finding a watch in a forest might again seemingly suggest some non-natural origin. But suppose you find not a watch, but a mouse. You’d have no doubt of its naturalness. Yet if you think about it, the mouse is actually a far more intricate little “contrivance” than a watch. Most people accept that the mouse resulted from a billion year process of natural evolution. As Shelley said, if we knew nothing of watchmakers, we’d assume the watch must have somehow arisen that way too.
Creationists rhapsodize about how perfectly organisms seem fitted for purpose. Shelley refutes this too, with the observation that “if the eye could not see, nor the stomach digest,” humans could not exist. Every living thing must of necessity be fitted to its habitat. No fitness, no animal.* So it’s far from miraculous. Shelley realized this even without the benefit of Darwin’s later elucidation of evolution (the real explanation for it all).
Creationists mistakenly characterize the idea of evolution as a random chance process, which of course could not produce anything like a watch or a butterfly. But evolution is in fact the opposite of random. A ruthless process of eliminating what doesn’t work. Actually, evolution operates by serial kludges of modification to what came before, often resulting in very imperfect matches of form to function.* Wouldn’t a really intelligent design for humans include a third eye in the back?
Shelley was, again, not a scientist but a poet. And wrote this when just 21 years old! I was blown away by his essay’s trenchancy, how beautifully he made his points, in plain clean language, not the convoluted prose so typical then. And so iconoclastically outside the mainstream of the time too. (He was expelled from Oxford for his atheist writings.) What an amazing testament to the power of the human mind. One might almost call it a miracle.
* Richard Dawkins has observed that predator animals are well fitted to catch prey; prey animals fitted to escape. So whose side is God on?!
