Skip to main content

spandrels and over-engineering

If SJ Gould's thesis (uh, I think he and another guy first proposed it) of spandrels is a valid scientific claim, then it can be tested. The alternate hypothesis, I propose, is over-engineering (that is, in spite of my thumbing my nose at ID, today, Saturday, Oct. 16, 2010, I am taking it seriously).

Why are the humans who belong to tribes that only count up to 4 able to math as well as others (when given an education)? Why is there a Mozart, Einstein? They have cognitive abilities that are over and above what would be needed to survive and thrive in an imagined prehistoric scenario, so why is that so? Sexual selection? Were brainy guys babe-magnets compared to the jocks way back when?

Gould's answer is that these amazing abilities are the result of the convergence of two different survival-relevant characteristics. They are like the spandrels in buildings. Not structurally relevant, but very ornate. But, as I pointed out waaaaaaaaaaaaaaaaay back, when I first started this blog, these purported spandrels go to the heart of who we are.

But that's a point I already made. My point here is that we would do better to call these examples of over engineering. That is, they seem to give evidence of being designed for more than immediate survival--that "more" being the fulfillment proper to a discursive, rational animal. And as examples of overengineering they are highly, highly improbable in a a thoroughly natural selection understanding of evolution. As possible examples of over-engineering, they offer some support for ID (yikes!). The way to argue AGAINST this thesis is to point out analogs in non-humans. There should be spandrels that are not survival relevant yet in some broad sense elegant, being functional in a kind of post-hoc manner.

It may well be that there are such analogs (I suspect that there are) in subhuman animals. But in such a case, my original thesis -- that the characteristics in humans (the little bit of Mozart and Einstein in each one of us) are better described as examples of over engineering rather than as spandrels -- is at least falsifiable rather than "operationally vacuous." In such a case, this failed ID thesis would at least be genuinely scientific, albeit not good science.

Then again maybe this hypothesis looks plausible once we look at the data: maybe this stool has more than a couple of legs to stand on...Maybe I would do well to avoid comparing my meanderings to stools....

Comments

Popular posts from this blog

Dembski's "specified compexity" semiotics and teleology (both ad intra and ad extra)

Integral to Dembski's idea of specified complexity (SC) is the notion that something extrinsic to evolution is the source of the specification in how it develops. He compares SC to the message sent by space aliens in the movie "Contact." In that movie, earthbound scientists determine that radio waves originating in from somewhere in our galaxy are actually a signal being sent by space aliens. The scientists determine that these waves are a signal is the fact that they indicate prime numbers in a way that a random occurrence would not. What is interesting to me is the fact that Dembski relies upon an analogy with a sign rather than a machine. Like a machine, signs are produced by an intelligent being for the sake of something beyond themselves. Machines, if you will, have a meaning. Signs, if you will, produce knowledge. But the meaning/knowledge is in both cases something other than the machine/sign itself. Both signs and machines are purposeful or teleological

continuing the discussion with Tim in a new post

Hi Tim, I am posting my reply here, because the great blogmeister won't let me put it all in a comment. Me thinks I get your point: is it that we can name and chimps can't, so therefore we are of greater value than chimps? Naming is something above and beyond what a chimp can do, right? In other words, you are illustrating the point I am making (if I catch your drift). My argument is only a sketch, but I think adding the ability to name names, as it were, is still not enough to make the argument seem cogent. For one can still ask why we prefer being able to name over other skills had by animals but not by humans. The objector would demand a more convincing reason. The answer I have in mind is, to put it briefly, that there is something infinite about human beings in comparison with the subhuman. That "something" has to do with our ability to think of the meaning of the cosmos. Whereas one might say"He's got the whole world in His han

particular/universal event/rule

While listening to a recorded lecture on Quine's Two Dogmas of Empiricism, it occurred to me that every rule is in a way, a fact about the world. Think about baseball: from the p.o.v. of an individual player, a baseball rule is not a thing but a guide for acting and interpreting the actions of others.  But this rule, like the action it guides, is part of a concrete individual --i.e., part of an institution that has come into existence at a particular place and time, has endured and  may eventually go out of existence.  The baseball rule, as a feature of that individual, is likewise individual.  The term "baseball rule," on the one hand, links us to a unique cultural event; it can, on the other hand, name a certain type of being.  In this way, it transgresses the boundary between proper and common noun. If there were no such overlap, then we might be tempted to divide our ontology between a bunch of facts "out there" and a bunch of common nouns "in here.&qu