The Big Picture: On the Origins of Life, Meaning and the Universe Itself? Part 11

Part 11 and the final part of my review of the book: “The Big Picture: On the Origins of Life, Meaning and the Universe Itself,” by Sean M. Carroll. Part 10 is found here.


In the last section of the book titled “Caring” he opens the first chapter with a quote from Carl Sagan’s wife. In response to people who knew Sagan was not a believer, seven years after his death his wife, Ann Druyan, wrote:

“We knew we were the beneficiaries of chance … That pure chance could be so generous and so kind … That we could find each other … in the vastness of space and the immensity of time….  The way he treated me and the way I treated him… that is so much more important than the idea I will see him someday. I don’t think I’ll ever see Carl again. But I saw him. We saw each other. We found each other in the cosmos, and that was wonderful.” (pp.387-8)

This then leads to the question of the afterlife. Being a naturalist Carroll does not believe in such. He states though that he would like to continue living in some fashion after death, but only if it was pleasant and if he was not “tortured by ornery demons” (p.388)

And he writes that it takes courage to face up to the finitude of and the limits on our existence. Thus he agrees with Druyan that it was only chance that she met Sagan. The message here is that man is just another animal and not any more important that a sea slug. By chance we meet our spouses—there is no more meaning in our existence than chance.

“Ideas like ‘meaning’ and ‘morality’ and ‘purpose’ are nowhere to be found in the Core Theory of quantum fields, the physics underlying our everyday lives.” (p.389)

But he tries to add meaning by saying that these are emergent ways of talking about our human-scale environment. Nothing more.

“The source of these values isn’t the outside world; it’s inside us.” (p.389)

We could discuss where such ideas have ultimately led to. In the 20th century alone at least one hundred million people were killed, directly or indirectly, by atheistic despotic regimes, which were the invention of man’s values. Nazi Germany eliminated the handicapped because of ideas from inside the mind of man—ideas that were based on humanist Darwinian thinking.

Carroll tries to save the atheist position with

“If you are moved to help those less fortunate than you, it doesn’t matter whether you are motivated by a belief that it’s God’s will, or by a personal conviction that it’s the right thing to do. Your values are no less real either way.” (p.391)

That is true. But in a culture that developed from the Judeo-Christian mind-set it is not surprising that altruism in part remains in the society, even among atheists. But what is their motivation. It would seem they would be acting contrary to their selfish Darwinian belief system.

Figure 1: Christ Pantocrator mosaic in Byzantine style, from the Cefalù Cathedral, Sicily, c. 1130. Credit: Andreas Wahra – Wikimedia commons

Most societies that developed aid to the poor or the handicapped did not arrive at those ideas using man’s values. Most hospitals, aged care homes, soup kitchens, homeless shelters and other outreaches (the anti-slavery movement, for example) began with Christians desiring to follow Christ’s admonition. (Matthew 25:37-40)

The unsaved sinner did not just think it would be a good idea to help the poor themselves. History tells us—Hitler, Stalin, Mao, Pol Pot, to name a few—that man’s ideas are decidedly selfish and destructive. The scriptures tell us (James 4:1-2) that it is from lust (or desire) that many undesirable actions and even wars result.

But according to Carroll,

“[d]esire has a bad reputation in certain circles. But that’s a bum rap.” (p.392)

And he tries to give it a positive spin, but not by mentioning any of the negative traits that desire or lust lead to. He says once we have provision of food and shelter we challenge ourselves to show some accomplishments.

“That makes sense, in light of evolution. An organism that didn’t give a crap about anything that happened to it would be at a severe disadvantage in the struggle for survival when compared to one that looked out for itself, its family and its compatriots.” (p.392)

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The Big Picture: On the Origins of Life, Meaning and the Universe Itself? Part 9

Part 9 of my review of the book: “The Big Picture: On the Origins of Life, Meaning and the Universe Itself,” by Sean M. Carroll. Part 8 is found here.

Purpose without a Creator

The next chapter entitled “Emergent Purpose” is about finding some sort of ‘purpose’ as an emergent property of evolution. He is quite clear that evolution itself is undirected but suggests that we humans can find some purpose in it.

He starts out with a question “Why do giraffes have such long necks?” and gives 4 possible answers, 3 of which evolutionist would believe. Option 1 he declares incorrect, which is Lamarckian, yet actually closer to Darwin’s original idea. Options 2 is the common way of explaining neo-Darwinian evolution, with mutations conferring better fitness. Option 3 is about sexual selection and option 4 is in line with his overall message of the book.

“Given the laws of physics, and the initial state of the universe, and our location in the cosmos, collections of atoms in the shape of long-necked giraffes came into existence 14 billion years after the Big Bang.” (pp.291-2)

None of this sentence has any credibility. Only by assuming everything to be true in the evolution story from the big bang to current day could you write this. So it is not a science statement but a theological statement. He says it avoids any particular evolutionary story, but it is not hard to imagine that the words “came into existence” does not mean at the hands of the Creator, but rather is a big bang. Otherwise there would be no need to start in the big bang, nor include the words “our location in the cosmos”. He says this is a poetic-naturalism way of speaking about emergent properties of the biological world. But that could only be true if you could demonstrate experimentally that each requirement in the statement is true.

Then from this sort of story, which he calls “the fundamental description of reality” (p.292) because of the big bang, expansion of the universe and the increase in entropy with time, he says

“… these emergent pictures invoke words like ‘purpose’ and ‘adaptation,’ even though those ideas are nowhere to be found in the underlying mechanistic behavior of reality” (p.293)


“How could evolution, which itself is ultimately purely physical, bring these utterly new kinds of things into existence? It’s a natural thing to worry about. The process of evolution is unplanned and unguided.”

“There is no general principle along the lines of ‘new kinds of things cannot naturally arise in the course of undirected evolution.’ Things like ‘stars’ and ‘galaxies’ come to be in a universe where they formerly didn’t exist. Why not purposes and information?” (p.293)

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The Big Picture: On the Origins of Life, Meaning and the Universe Itself? Part 8

Part 8 of my review of the book: “The Big Picture: On the Origins of Life, Meaning and the Universe Itself,” by Sean M. Carroll. Part 7 is found here.

Darwinian Evolution

In his next chapter “Evolution’s Bootstraps” Carroll starts by describing Richard Lenski’s experiment, which he labels as evolutionary biology. I am thinking that Carroll must have gotten the creationist message that evolution (in the goo-to-you sense) cannot be science because there is not one experimental demonstration of any process which changes microbes into molecular biologists. I say this because he states:

“Evolution is the idea that provides the bridge from abiogenesis to the grand pageant of life on Earth today. There is no question that it’s a science: evolutionary biologists formulate hypotheses, define likelihoods of different outcomes under competing hypotheses, and collect data to update our credences in those hypotheses.” (p.273, emphasis added)

In the first sentence he uses one definition for the word ‘evolution’ (the bridge from abiogenesis to the grand pageant of life) but in the following sentence it is different (mutations and selection though not explicitly stated). After the word ‘science’ what follows implies ‘evolution’ is observable in the lab, by carrying out experimental science. This is changing of the definition is called equivocation, and demonstrates very poor logic.

Very strangely Carroll does not see the point he makes himself in terms of the weakness of equivocating on the meaning of the word evolution when he admits that chemists and physicists have an advantage over evolutionary biologists because they can perform repeated experiments in their labs. The latter defines experimental science but nowhere in his statement (above) does he indicate that the evolutionary biologist carries out an experiment that “provides the bridge from abiogenesis to the grand pageant of life”.

The data collecting and formulating of hypotheses is in relation to what they believe happened in the past. At best this is historical science, a type of forensic science that tries to unravel the sequence of unseen past events. But experimental science or operational science, which is the usual definition used for science, depends on repeatable experiments to test hypotheses. This the evolutionary biologist cannot do and he admits it.

“It would be very hard to set up a laboratory experiment to see Darwinian evolution in action, just as it would be hard to create a new universe.” (p.273) (emphasis added)

Nearly correct, but not quite! It would be not “hard” but impossible. But like all evolutionists, he then equivocates at this point saying:

“But it’s not impossible. (At least for evolution: we still don’t know how to create new universes.)” (p.273)

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The Big Picture: On the Origins of Life, Meaning and the Universe Itself? Part 6

Part 6 of my review of the book: “The Big Picture: On the Origins of Life, Meaning and the Universe Itself,” by Sean M. Carroll. Part 5 is found here.

The Core Theory

Carroll spends several chapters discussing the quantum mechanical framework for the Core Theory, as he calls it. Quantum mechanics has been an extremely successful physical theory exquisitely predicting with enormous precision some parameters in particle physics. But what many people have heard of quantum theory is more about the various interpretations applied by physicists (e.g. Bohr’s abstract physical description, or, Everett’s many-worlds) to the way the theory might work beneath what we can measure.

Regardless of the correct interpretation it has enjoyed enormous success as a theory of physics in what is called the standard model of particle physics. The second very successful theory is general relativity—Einstein’s theory of gravity. Both work extremely well in their respective domains of operation, but outside that, in the realm of what is called quantum gravity neither operate nor has a theory been found to unite them. But that is exactly what Stephen Hawking and others have been seeking, to have the Universe begin in a quantum fluctuation of a meta-stable false vacuum.

But even though we have this limitation, in the realm of what humans can measure, Carroll has faith and writes:

“What we can do is show that physics by itself is fully up to the task of accounting for what we see.” (p.179)

However he admits that one class of particles not part of the current Core Theory are those that make up “dark matter” in the Universe. Such alleged weakly interacting putative particles are allowed for in the Core Theory because they are so weakly interacting with normal atomic matter that they are hard to detect. I would argue that dark matter and other dark entities are a philosophical construct used to keep the standard big bang cosmology from being discredited.1 Dark matter was first needed to explain the dynamics of spiral galaxies. Now it seems that it is no longer needed, when standard physics is applied correctly.2 Continue reading

The Big Picture: On the Origins of Life, Meaning and the Universe Itself? Part 3

Part 3 of my review of the book: “The Big Picture: On the Origins of Life, Meaning and the Universe Itself,” by Sean M. Carroll. Part 2 is found here.


Carroll defines naturalism saying it comes down to three things (p.20) and that “the only reliable way of learning about the world is by observing it”. But how can he know that if he is not God. Suppose for a minute that there really is a Creator God and He gave us a revelation in His written Word. But because man cannot, by definition, observe God, since He is a spirit and outside the realm of detectability by science, how can he know that what God has written is not a reliable way of learning about the world? And this is another self-refuting claim: what observation did he make, or even could he make, that reliably showed that observation is the only reliable way of learning?

His form of naturalism – poetic naturalism (after David Hume) – is just standard atheistic naturalism, but he adds that man has responsibility and freedom (p.21).

“The world exists; beauty and goodness are things that we bring to it.”

He means there is nothing intrinsically good or beautiful. He writes that there are

“No causes, whether material, formal, efficient, or final” (p.29).

Extending the idea of Laplace’s Demon, he writes

“Realistically, there never will be and never can be an intelligence vast and knowledgeable enough to predict the future of the universe from its present state.” (p.34)

In the chapter titled “Reasons Why” he says that Leibniz’s Principle of Sufficient Reason is a mistake. That principle states that “For any true fact, there is a reason why it is so, and why something else is not so instead” (p.40). And he points out that

“Hume noted that conceiving of effects without causes might seem unusual, but it does not lead to any inherent contradiction or logical impossibility.” (p.41)

This leads to his belief that the universe needs no reason to be; it simply is.

“… there are facts that don’t have any reasons to explain them”. (p.42)

He implicitly believes a big bang origin for the universe 14 billion years ago, and says that there are some questions for which we may not get answers. Continue reading

Synopsis: A biblical creationist cosmogony (Japanese translation)

The starlight-travel-time problem has been a difficult issue for biblical creationists for a long time. Big Bang cosmologists also have their own starlight-travel-time problem but creationists have proposed various solutions to this problem in the past decade or more. Recently I proposed an expansion on a solution, first proposed by Jason Lisle, in an article entitled “A biblical creationist cosmogony.” It is somewhat technical so I thought I’d write a very short layman summary here.


Hubble Deep Field: Extremely distant galaxies on the edge of the visible universe. Credit: NASA/Hubble



もし、光の速度は一定(c)であるという視点からこれを見れば、光は1年で1光年の距離を進むので、遠い星の光は100億年以上もかけて地球に到達したということになります。したがって、この視点から宇宙を考えるなら、すべての銀河は創造主が創造の第1日に地球を創造するはるか前に造られたということになります。しかし、これも単に観測者の視点(どう見えるか)の問題なのです。「光の速度は一定(c)である」という仮定は、(始点と終点にある)複数の時計の時刻が一致していることを想定しています。私たちは同様に、これとは別の想定、すべての出来事は観測者が目撃した時点で起こったとする想定を選ぶことができるのです。そうすると、「新しく」造られた星々や銀河の光が、創造の第4日に地球に到達したのです。それは、本当にこれらの銀河が造られた時に発せられた最初の光です。 Continue reading

Lecture: A biblical creationist cosmogony in Japan

An illustrated lecture I presented on March 19th, 2017, at Saidaiji Christian Church in Okayama, Japan. It was translated into Japanese by Mr Toru Yasui. The lecture covers the issue of the need to assume a worldview before we can interpret any observational data from the cosmos. Two worldviews are contrasted: The biblical creation worldview and the pagan big bang worldview. Biblical creation cosmogonies are explained and how they provide an answer to how we see distant starlight, from galaxies billions of light-years distant, in a 6000 year old universe. Running time 1 hour 14 minutes.

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