I agree with PZ Myers. When one comes to understand the mechanism of evolution, the role of God to play in the emergence of species becomes vanishingly small. The mechanisms involved simply obviate supernatural interventions in life and that Richard Dawkins would be correct in stating that "Darwin made it possible to be an intellectually fulfilled atheist." We might wonder whether this is something to consider in high school science classes. Is it fair to invite students to consider atheism as a logical conclusion of modern science? Should there be a lecture and discussion during any 10th-grade biology class (just an example) wherein students are taught that the examined data, tested hypotheses, laws, and theories of modern science have A) provided no positive evidence for supernatural existence or causation and B) one may (though one needn't) become a philosophical naturalist from such a conclusion?
ATHEISM AS A CONCLUSION
First, atheism is an entirely reasonable philosophical conclusion. The weight of evidence that has formed the modern evolutionary synthesis, the big bang, plate tectonics, and contemporary neuroscience make it further tenable. Upon the many probes we put into nature, we find that descent with modification/changes in allele frequency in populations over time/non-random selection of randomly generated characteristics to be supported in the fossil record (we can observe the radiation of species following extinction eventsl, the steady evolution of hominids, or the emergence of the amphibian from the fish), biogeography (different species adapting quite similarly to similar environments like species of giant tortoises in South Asia vs. the Galapagos), genetics and genetic similarity (ca. 98% similarity in the genomes of humans and chimpanzees for example; if humans are so specially created why are they made out of the same stuff that everything else is?), emergence of mutations (sickle-cell anemia as an adaptation to malaria, bacterial antibiotic resistance, insect pesticide resistance, or bacteria evolving an enzyme to break down nylon), morphology (the mammalian body plan), evolutionary developmental biology (we can see the appearance of gills in a human embryo and then watch them disappear, a case of vestige), and vestigial traits in adults of a species (hips in whales).
Where do we put God(s) in there? Given at this point that we live on an earth whose tectonic shifts we can understand quite well and that the world exists in a universe some 13+ billion years old, what's the position for a tinkering God? I contest nowhere because God(s) explain(s) nothing about nature. They explain much about our own cognition, cultures, desires, and apprehensions and perceptions of nature, but nothing about the explicate order of nature itself.
We have probed much farther into nature...leaps and bounds farther...satellite-flights-around-Titan-farther...man-on-the-moon farther...subemersibles-in-the-Pacific-ocean-trenches farther than our most enlightened forebears could have conceived of. Plato, Aristotle, Jesus, Confucius, Spinoza, Hildegard of Bingen...whoever...would have their breath taken away by the incredible feats of modern science and engineering. Perhaps as the people of Papua New Guinea thought that the first Australian explorers were actually spirits of some kind the people of the first century C.E. in Israel would think us Gods. Our technology would surely be magic to them.
Plato's demiurge or Spinoza's and Jefferson's "god of nature" can fit in there somewhere as a first cause. It may provide comfort that there was something vaguely like us that built the watch, wound it up, and set it ticking. But it doesn't explain anything. Nothing at all. It is the "god of the gaps" or "argument from ignorance." "I don't know how it was done so God must have done it." I don't know how a snake's feces is formed inside its intestines, does that mean God did it? That would have been a perfectly reasonable argument until we studied snake digestion. One's ignorance does not entail any arbitrarily culturally or emotionally satisfying explanation.
However, the logically fallacious arguments for God (first cause, ontological argument, argument to design, argument to beauty) do not mean that they cannot be held. In a sense, they may not be logically fallacious so long as they are held in a strict dualistic epistemology that separates natural and supernatural phenomena. Most people today have some version of this - Catholics surely do. Nonetheless, those views, because they claim to deal with ideas outside of science, cannot be considered strictly scientific as they allege that they deal with non-material/immaterial reality. Science, founded on the methodoligically natural method of hypothesis testing, cannot deal with it if the claims are about actual supernatural phenomena.
ATHEISM IN EDUCATION
The aforementioned logical conclusion of atheistic philosophical materialism is, as the whole intelligent design creationism/creation science controversy has shown us, a very testy consideration. While philosophical materialism is a reasonable conclusion, we might wonder the following:
A) Could atheism or materialism be taught in public school classes as a reasonable conclusion of modern science (biology, astronomy, physics, etc.)?
B) Is it a fair, good, and/or necessary educational goal?
C) Are science classes the places to discuss such things? If not in science classes where?
These are huge questions for American education. This post will be woefully unable to explore many much less all of the parameters involved. However, consider it an invitation to consider what might be done in schools vs. what should be done in schools vs. what can be done in schools.
A) Could atheism or materialism be taught in public schools as a reasonable conclusion of modern science?
The spewings of the Disco 'Tute of late and of the past have this issue front and center. Michael Egnor has taken PZ Myers and Richard Dawkins as examples of this. He quotes Myers as saying
…greater science literacy, which is going to lead to the erosion of religion, and then we’ll get this nice positive feedback mechanism going where as religion slowly fades away we'll get more and more science to replace it and that will displace more and more religion which will allow more and more science in and we’ll eventually get to the point where religion has taken that appropriate place as a side dish rather than the main course. And if you separate out the ethical message from religion — what have you got left — you got — you got a bunch of fairy tales, right?Egnor sees Myers' statement as an overt attempt to get atheism into the classroom. I can only judge by what is here (I haven't seen Expelled! yet so I can't see the quotation's context...don't quote-mine me cdesign proponentsists). But I don't think that Myers is actually trying to get atheism taught in schools. He's trying to get science to be taught in schools. A logical but not necessary conclusion from scientific literacy is philosophical materialism. This distinction is importanjt.
I think I have clearly explained above why it is logical but not necessary. A necessary conclusion of scientific literacy is that the scientific method works. We can use the hypethetico-deductive method to pose a test about nature that nature can give us an answer to. Additionally, nature is uniform. The laws of the nature are today as they have been. Repeated observations pan both of these things out. If we don't accept them after the numerous conclusions that science as a method reaches, then we do not accept science. They are necessary. the philosophical conclusion, though, that material nature is all that there is - that there is no such thing as the supernatural - is not a strictly scientific claim. It is reasonable and justifiable, but not necessary.
In a totally open educational system, then, we could teach such a thing. A class could discuss the philosophical implications of the scientific method and the historical and contemporary scientific enterprise. It might be done in a science, history, philosophy, or special interdisciplinary course.
B) Is teaching atheism or materialism good, fair, or necessary goal?
This question is much more tricky and depends in large part on the course context. The answer will immediately balloon out of the possible bounds of this blog. I will answer only briefly.
1. Good: A great deal of educational good can come from having students consider atheism as a possible conclusion. That atheism and materialism is a logical philosophical conclusion of modern inquiry can enrich the conversation of the role of science, philosophy, and, by extension, religion in American life. Students can be asked to consider the grounds of their beliefs, the assumptions that they make, evidence as it is understood within an epistemology, and the arguments that different epistemologies muster. No student should be indoctrinated into a materialist position, but they could be "taught the controversy" so to speak over the existence of God and learn a great deal from it.
2. Fairness: Certainly, such an approach could be fair. In any given subject (biology, astronomy, physics, etc.) the topic may be more or less fair. This is very dependent on context. However, a course that deals heavily in the history or philosophy of science, a portion of a course which deals in such topics (an evolution or big bang unit for example) could broach the topic and examine it as both a historical phenomena from the ancient Greeks, the Romans, the Enlightenment, up to today, and as a dynamic field of argument. Additionally, considering the way in way that creation "scientists," young earth creationists, and intelligent design creationists have tried to wedge theistically friendly philosophical and pseudo-scientific stances into American public education, this seems entirely appropriate and fair.
3. Necessary: No. The philosophical extensions, though compelling and rich in conversational and didactic possibilities are not necessary. While students could discuss and learn how the scientific method informs our beliefs, this could serve as a large distraction from course content on what science is, how it works, what is done with it, and what we might continue to do with it.
Naturally, many students will come to face the question of what science means to their beliefs and some will consider how and why philosophical materialism logically follows from scientific inquiry. But course time is not needed to cover it.
C. Are science classes the place to discuss such things? If not science class, where?
Science courses can be a place for such conversations or instruction in how atheism can logically follow from the findings of the continued use of the scientific method. However, courses in sociology (social movements), political or scientific history, philosophy, or religious history could all incorporate such things within their purview. Theoretically, this is a fine idea. Teach the controversy over the existence of God as much of modern science might inform us about it.
CONCLUSION
From a pragmatic social standpoint, I doubt very much that this is a wise move for much of the country. Sectarian strife would ensue at some level, no doubt making pariahs of atheists who are already vilified by some church-going people and much of the media. However, given the stridency and force of the wedge of creationism so far, it may soon follow that such a course will not only follow but could be necessary to correct the swing of the pendulum that has gone so far in the wedge's favor of public opinion.
Nonetheless, there is certainly an educational good that can arise from this approach. Students would look at assumptions - scientific, philosophical, and religious - in contemporary and historical contexts without being indoctrinated into a way of thinking. The goal here would be to show how atheism can logically follow from scientific inquiry, not that it must. Perhaps some brave teachers will take up this "controversy."

























