Reconceptualizing the metaphysical basis of biology: a new definition based on deistic teleology and an hierarchy of organizing entitiesBy Bruce G. Charlton
https://thewinnower.com/papers/3497-reconceptualizing-the-metaphysical-basis-of-biology-a-new-definition-based-on-deistic-teleology-and-an-hierarchy-of-organizing-entitiesStrikingly, there has been no success in the attempts over sixty-plus years to create life in the laboratory under plausible ancestral earth conditions – not even the complex bio-molecules such as proteins and nucleic acids. It has, indeed, been well-argued that this is impossible; and that ‘living life’ must therefore have evolved from an intermediate stage (or stages) of non-living but evolvable molecules such as crystals – perhaps clays (Cairns-Smith, 1987). But nobody has succeeded in doing that in the lab either, despite that artificial selection can be orders of magnitude faster than natural selection.
Since there is no acknowledged boundary dividing biology and not-biology, then it would seem that biology as currently understood has zero validity as a subject. What are the implications of our failure to divide the living from the non-living world: the failure to draw a line around the subject? Well, since there is no coherent boundary, then common sense leads us to infer in that case either everything is not-alive or everything is-alive. If nothing is-alive, not even ourselves, there seems to be no coherent possibility of us knowing that we ourselves are not-alive, or indeed of anything
knowing anything – which, I take it, means we should reject that possibility as a reductio ad absurdum.
Alternatively, the implication is that if
anything is-alive, then everything is-alive, including the mineral world – so we dwell in a wholly animated universe, all that there is being alive but – presumably – alive in very different degrees and with different qualities of life. This inference I intend to regard as valid: it will be my working metaphysical assumption, and is one to which we will return later.
So; if life is to be regarded as universal, it seems that the presence of ‘life’ can no longer be used as definitive of biology; and since reproduction/ replication is also inadequate, then we need a new basis or principle around-which may be made a different definition of the subject ‘biology’. I will argue, below, why this new principle should be ‘development’.
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THE NECESSITY FOR TELEOLOGY IN THE METAPHYSICS OF BIOLOGY
Natural selection is an inadequate metaphysical basis for biology because it lacks teleology - a goal, direction or purpose.This lack of teleology means that the potential for meaning - for knowledge - is excluded from the system of biology, and from any other system which depends upon it.
Thus natural selection is radically too small a metaphysical frame - it leaves out so much that is so important, that what remains is not even a coherent subject. This is revealed in the un-definability of biology and the incapability of biology to understand the meaning of life and its origins, major transitions and categories. Without teleology, biology is self-destroying.
Indeed - without teleology
we cannot know. I mean we cannot explain how humans could have valid knowledge about
anything. No knowledge of any kind is possible. If Natural Selection is regarded as the bottom-line explanation - the fundamental metaphysical reality (as it is for biology, and often is with respect to the human condition) then this has radically nihilistic consequences. And this is a paradox – if natural selection was the
only mechanism by which consciousness and intelligence arose then we could have no confidence that the human discovery of natural selection was anything more than a (currently, but contingently) fitness-enhancing delusion.
The reason is that natural selection is
at best – and when correctly applied - merely descriptive of what-happened-to-happen. Since there was no reason why things had-to-be as they actually were, and there is no reason why the present situation should stay the same, then there will be no reason to suppose that the future outcome is predictable. There is no greater validity to what-happened-to-happen compared with an infinite number of possible other things that might have happened - so there is no reason to defer to what-happened-to-happen, no reason why what-happened-to-happen is good, true, just, powerful or anything else - what-happened-to-happen is just what led to greater differential reproductive success for some length of time under historical (and contingent) circumstances. Nothing more.
Therefore - if humans are
nothing more nor other than naturally-selected organisms - then there is zero validity to: cognition, emotions, intelligence, intuitions, morality, art, or science - including that there is no validity to the theory of evolution by natural selection. None of the above have any validity - because they all are merely products of what-happened-to-happen (and are open-endedly liable to further change).
In sum - Without teleology, there can be no possibility of knowledge.
(This is not some kind of a clever paradox - it is an unavoidable rational conclusion.)
If, and only if, biology includes direction and purpose, is the subject compatible with the reality of knowledge. A new and better metaphysics of biology must therefore include teleology.
STATEMENT OF THE NEW TELEOLOGICAL METAPHYSICS: THE HIERARCHY OF ORGANIZING ENTITIES
The chronological sequence of the new metaphysics is the reverse of the usual posited in biology. Current biology usually assumes that matter precedes life; life precedes the brain; the brain precedes cognition – in other words that a solid brain comes before cognition (thinking) - including purposiveness - emerged.
By contrast, I suggest that consciousness and purpose are the starting point – and that consciousness, with its ultimate teleology, therefore operates upon matter with the proximate goal of sustaining and developing itself via instantiations in matter - instantiation here meaning the specific and actual realization of an abstraction: building of abstraction into solid form. Therefore, (baldly-stated) consciousness ‘organized’ brains.
(The above conceptualization owes much to the work of Owen Barfield, who was himself expressing ideas of Rudolf Steiner, who was in turn JW von Goethe’s scientific editor for the standard collected works – so this theory has its ultimate roots in Goethe’s biology; see for example Barfield, 1982; Naydler, 1996).
So that (to put things simply); initially consciousness sufficed to organize undifferentiated matter into ‘physics’, ‘physics’ into ‘chemistry’, and ‘chemistry’ into what we recognize as the emergence of biological entities in their most basic forms. And the directing consciousness which drove biological evolution was further subdivided and specialized; for example regulating the basic transitions and divisions of life, and beyond them the further groupings down to species, then particular human groups.
This system of consciousnesses can be imagined as an hierarchy of
organizing entitiesBruce G. Charlton is a British medical doctor and Visiting Professor of Theoretical Medicine at the University of Buckingham. Charlton graduated with honours from the Newcastle Medical School in Newcastle upon Tyne, took a doctorate at the Medical Research Council Neuroendocrinology group, and did postgraduate training in psychiatry and public health. He has held university lectureships in physiology, anatomy, epidemiology, and psychology; and holds a Master's degree in English Literature from Durham University in North East England. From 2003 to 2010, Charlton was the solo-editor of the journal Medical Hypotheses, published by Elsevier
