Since last Tuesday's class in Lifelong Learning Processes and our class discussion of The Uncanny Valley, I have been thinking a lot about Michael Tomasello's views on biological and cultural evolution. The Uncanny Valley is a theory that measures the human response of revulsion to robotics, or in the case of evolution, the great apes who attain human-likeness. As a Christian person, I would not describe my initial reaction to common descent between apes and humans as one of revulsion, but rather discomfort. Although I have not given the topic of evolution much attention, my personal beliefs have influenced my direction towards Intelligent Design. Of course, my spiritual experiences are personal and therefore outside the realms of science. Nonetheless, I welcome the challenge to journey into The Uncanny Valley.
The above video shows endearing robots such as Wall-e, R2D2 and C3PO gaining human responses of empathy. Although they share some human characteristics, they are different enough to stay within our comfort zone. However, as the images attain human-likeness, they plummet into the valley of repulsion. Professor Plumb pointed out that the revulsion only happens when we get close to who we are as humans. This revulsion occurs because these images remind of us our own mortality and therefore evoke a fear of death and dying (Plumb, 2011).
As a way to compensate, humans work to attain a strong sense of self, which is usually reflected bodily. The movie Avatar was likely successful because the avatar creatures were physically strong, fast, and agile. They also elicited noble human virtues such as peace, love and respect for their planet. Therefore, movie viewers responded by empathizing with the avatars. Although the avatars would have been in The Uncanny Valley at the onset of the movie, they were able to pass through the valley reflecting a super-human-like status.
In contrast, meet Wilma, pictured below, of the species Homo Neanderthalensis. An article entitled, Meet Wilma: The face of Neanderthal woman revealed for the first time 2008, reveals that artists and scientists have created the first model of a Neanderthal based in part on ancient DNA evidence. Wilma has been put together using analysis of DNA from 43,000-year-old bones that had been cannibalized. Paleontologists claim that Neanderthals are the closest relatives to humans.
In reference to my class notes, the study of fossils found in Europe suggests that humans and Neanderthals lived at the same time and may have even mated. It is believed that Neanderthals were eventually forced into extinction by humans (Plumb, 2011).
The human-likeness of Neanderthal skin, hair, facial features and facial expressions are indeed uncanny. Because Neanderthals are considered brutish and unintelligent, they plummet into The Uncanny Valley of revulsion. However, once we become familiarized with the Homo Neanderthalensis species, we can establish a connection and overcome our revulsion. According to Viktor Deak's book, The Last Human- A Guide to Twenty-Two Species of Extinct Humans 2007, Neanderthals were skilled tool-makers and hunters. A Neanderthal brain was larger and its skull was shaped quite distinctly from the human skull. Their larger skeletons indicated an adaptation to the colder climate. Their material culture indicates that they were capable of speech. They even buried their dead in a ritualistic fashion, which indicates a belief in an afterlife.
So as our non-human ancestors, the Neanderthals, emerge from The Uncanny Valley, I ponder about their way of life, their skills, their spiritual beliefs and practices. The question emerges: can I as a Christian believe in evolution? Yes, I believe so. The difference is that I acknowledge the Designer who moved the whole process along.
One of my theology teachers, Ken Perkins, had this to say on the topic of the evolution/creation debate: “Biblical creationists have often boxed themselves into a short time-frame: six-day creation, young earth (6,000 to 20,000 years old). That argument is very difficult to sustain” (Perkins, 2011). As to the age of the earth, he pointed out that “both creation stories begin with the earth already in existence” (Genesis 1.2 and Genesis 2.5). Therefore, he agrees that the formation of the universe could well have taken billions of years (Perkins, 2011).
Unfortunately, this point of view is not accepted in many Christian circles. Mr. Perkins made reference to his former professor, Bruce Waltke who was forced to resign under pressure from Reformed Theological Seminary because he had stated on a video, “If the data is overwhelming in favour of evolution, to deny that reality will make us a cult.” The fact that Mr. Waltke was forced to resign is a sad indication that discussing evolution in conservative Christian traditions is difficult.
In an article entitled, “Science in America: Religious Belief and Public Attitudes” 2007, a poll among church-goers concluded that only 25% of evangelicals believe in evolution, and only 10% believe that evolution occurred through natural selection. When the Church as a whole thinks so differently about something so important, it takes courage to present a view that challenges the status quo. Academics like Bruce Waltke put their careers on the line if they accept the scientific data that God created through natural selection.
However, there is growing support for Christians who believe in evolution. The BioLogos Foundation is a group of Christians who are made up of professional scientists, philosophers, educators, theologians, biblical scholars, and pastors who are concerned about the long history of disharmony between the findings of science and large sectors of the Christian faith. Through dialogue, the BioLogos Foundation addresses the central themes of science and religion and emphasizes the compatibility of the Christian faith with scientific discoveries about the origins of the universe and life.
So as our non-human ancestors, the Neanderthals, emerge from The Uncanny Valley, I ponder about their way of life, their skills, their spiritual beliefs and practices. The question emerges: can I as a Christian believe in evolution? Yes, I believe so. The difference is that I acknowledge the Designer who moved the whole process along.
One of my theology teachers, Ken Perkins, had this to say on the topic of the evolution/creation debate: “Biblical creationists have often boxed themselves into a short time-frame: six-day creation, young earth (6,000 to 20,000 years old). That argument is very difficult to sustain” (Perkins, 2011). As to the age of the earth, he pointed out that “both creation stories begin with the earth already in existence” (Genesis 1.2 and Genesis 2.5). Therefore, he agrees that the formation of the universe could well have taken billions of years (Perkins, 2011).
Unfortunately, this point of view is not accepted in many Christian circles. Mr. Perkins made reference to his former professor, Bruce Waltke who was forced to resign under pressure from Reformed Theological Seminary because he had stated on a video, “If the data is overwhelming in favour of evolution, to deny that reality will make us a cult.” The fact that Mr. Waltke was forced to resign is a sad indication that discussing evolution in conservative Christian traditions is difficult.
In an article entitled, “Science in America: Religious Belief and Public Attitudes” 2007, a poll among church-goers concluded that only 25% of evangelicals believe in evolution, and only 10% believe that evolution occurred through natural selection. When the Church as a whole thinks so differently about something so important, it takes courage to present a view that challenges the status quo. Academics like Bruce Waltke put their careers on the line if they accept the scientific data that God created through natural selection.
However, there is growing support for Christians who believe in evolution. The BioLogos Foundation is a group of Christians who are made up of professional scientists, philosophers, educators, theologians, biblical scholars, and pastors who are concerned about the long history of disharmony between the findings of science and large sectors of the Christian faith. Through dialogue, the BioLogos Foundation addresses the central themes of science and religion and emphasizes the compatibility of the Christian faith with scientific discoveries about the origins of the universe and life.
The idea of theistic evolution is a revulsion for many Christians. Maybe this revulsion has to do with the idea that the Bible says that humans are created in the image of God. I suppose the question is what does this image look like? According to Mr. Perkins, "Being created in the image of God is not about our appearance or our capacities, it is about our function." Mr. Perkins uses the analogy of a monarch whose authority is exercised by deputies, and so humans are deputized as caretakers of God's world (Perkins, 2011).
No matter what our belief systems, our goal as humans should be that of caretakers of our world and ignoring the history and scientific evidence will make that very difficult to do. As a Christian, I do not believe that evolution is an antithesis to Christianity and I plan to do more exploring of theistic evolution. Through my studies in theology, I have learned not to box myself into any religious doctrine or dogma, so that I can think critically about my own beliefs and the world in which I live and avoid falling into the "group think".
Non-electronic Bibliography:
K. Perkins, personal communication, January 21, 2011.
Plumb, D. (2011, January 25). Class Notes: Lifelong Learning Processes. Mount Saint Vincent University, Halifax, NS.
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