Science, suicide and the catastrophic spider

To understand the past is to understand the present. So for this post, let’s take a brief look at the history of Western thought, starting with Descartes, who rebooted philosophy 400 years ago, replacing Aristotle.

Descartes’ main contribution was this: science defines the material world. (This is common sense nowadays, but it originated with Descartes.) In his view, the natural world is like an enormous machine; a “clockwork universe”. Descartes also held that the human mind, including consciousness, was immaterial and separate to the body.

Descartes did not provide any account of how human knowledge was possible; he simply assumed that it was. This would have consequences, as we shall see.

Descartes’ immediate successors can be grouped into two categories; the rationalists and the empiricists.

The Rationalists

Spinoza was a determinist. He held that free will was impossible and that God and Nature are names for the same underlying reality – “God” here meaning the deterministic system of which everything is a part. He said that good and evil are relative rather than absolutes. He opposed Cartesian dualism, stating that if mind and body were separate, it was hard to see how they could interact – the interaction problem.

After Spinoza came Leibniz, who invented calculus independently of Newton. He was an optimist. He held that this is the best possible universe God could have created. He invented parallelism – preestablished divine harmony between matter and mind – to solve the interaction problem.

Malebranche attempted to solve the interaction problem by means of occasionalism – the belief that mind cannot act on body or body on mind, but that God mediated between both.

The Empiricists

Descartes’ method had been one of doubt; doubt as much as possible, before rebuilding. The Empiricists followed his lead, by playing Let’s See Who Can Doubt The Most Stuff.

Locke said that all of our ideas are derived from the senses, so that our knowledge is limited; we can’t know the primary qualities of things, but only their secondary qualities (such as colour or taste).

According to Berkeley, objective reality cannot be empirically verified and therefore doesn’t exist. Rather, to exist is to be perceived subjectively by a mind. The world only exists because God is perceiving it.

Hume was the logical endpoint of empiricism and scepticism. He is much loved by Internet atheists for demolishing religion, but he didn’t stop there. Hume demolished science! Hume demolished causation! Hume demolished time and space! Hume demolished philosophy! Hume demolished Hume! Hume’s method for each of these was the same; all knowledge comes via the senses, but the senses tell us about rocks, trees and cats, not about time, space, causation, scientific logic, religion or philosophy. Hume either swept away the cobwebs of superstition or demonstrated the absurdity of any consistent scepticism, depending on who you talk to. Hume left philosophy in crisis. He appalled and perplexed everyone. Everything was demolished. Who could save philosophy now?

The catastrophic spider

Enter Kant. He answered Hume with a complex account of how human knowledge was possible. According to Kant, we don’t see the world-in-itself but rather the world as it is structured by the mind, the world-to-us. Since we can never get outside our minds, the world-in-itself is forever closed to us, and it is unknown if and to what extent the world-to-us is accurate. We can do science, but all we are studying is the world-to-us.

We can never answer the Big Questions about God or metaphysics, because they are part of the world-in-itself but not the world-to-us. On this basis, Kant dismissed all proofs of God’s existence as invalid. (Lest you get the wrong idea, Kant was a devout Catholic.)

Kant’s influence was huge; second only to Descartes. But ultimately it was his formulation of the problem of human knowledge, rather than his solutions, that would be remembered. To get an idea of his legacy, it is said we live in a “post-Kantian wasteland”. Nietzsche called Kant a “catastrophic spider”. Kant’s successors can be (roughly) grouped three ways; the idealists, the existentialists and ultimately the materialists.


If you can explain all human knowledge in terms of the world-to-us, what need is there for a world-in-itself? Perhaps mind-reality is the only reality.

According to Hegel, history is Mind seeking to understand itself. The good news? Mind would one day understand everything. How inspirational is that? I’m inspired. Who else was inspired by Hegel? Karl Marx. Marx invented Communism. Communists killed 100 million people. The lesson here? Don’t do philosophy; it’s too dangerous.

Ultimately an increasingly secular West would reject Hegel as being too mystical.

Absurdity and despair

Next, the existentialists. Since the world-in-itself could not be known, the quest for knowledge is futile. Philosophy was spooked from asking big questions and instead slid into despair.

Schopenhauer held that human desire is illogical and directionless. Birth only brings into existence a new occasion for suffering and death. What is real is the Cosmic Will but the Cosmic Will is evil.

Nietzsche coined the phrase “God is dead”. According to Nietzsche, the end of Christianity will bring in a period of amorality and chaos as our morality moves away from Christian “slave morality” with its pity and compassion, until a new morality is established. (Nietzsche went insane before his death, shortly before the First World War broke out.)

The Existentialists said that human freedom leads to dread and despair. The quest for knowledge is hopeless. Life is “the nauseating quality of existence”. We are condemned to look for meaning in a universe without it. Life is absurd and the only thing to do is embrace the absurdity.

Camus said that the only philosophical question worth asking is: Should I kill myself? (His answer was “no”, but still.)

Language-games and science

Pragmatism held concepts to be useful instruments rather than anything true or false.

Wittgenstein presented language as having meaning only within a “language-game” and meaningless outside it; the point of language is not to be true or false but to be understood by other players of the language-game. Wittgenstein regarded language as a cage; its imprecision makes philosophy impossible.

Parallel to this, a movement was afoot to make philosophy more like an intellectual discipline that wasn’t chewing it off its own feet; namely, science.

This can be seen as the final response to Kant. If we can explain everything in terms of the world-to-us, then the world-to-us is the world-in-itself and that is all there is; no need for God or metaphysics. This would lead inexorably to materialism in its various guises. Materialism holds that mind is really matter, although like all modern philosophy it defines both “mind” and “matter” in Cartesian terms.

Because no one pays attention to philosophy, few are aware that materialism has run into a number of intractable problems that cannot and will not be overcome.

In my view, the failure of modern philosophy to pin down the basic nature of reality shows that it’s Cartesian foundations are faulty. Build on top of a faulty foundation and things may seem fine at first; as more storeys are added, cracks appear and the building starts to shudder. The only solution is to demolish or wait until the collapse.

It is my opinion that the Cartesian conceptions of mind and matter are both incorrect. Given that, it hardly matters which way you connect the puzzle pieces. Whether mind is really matter (materialism), matter is really mind (idealism) or mind and matter are separate (dualism) – all of these will fail if the definitions of “mind” and “matter” are wrong in the first place.


Between language-games and materialism, half of philosophy was claiming that philosophy was impossible and the other half was claiming that science would provide the answers. Not without reason, the West decided philosophy no longer merited our attention and philosophy was locked inside its ivory towers.

Once, philosophers were household names. As late as 1922, Einstein debated a philosopher on the subject of time, and the public was riveted. Imagine that happening today.

Things are different now. Science is king and philosophy is an irrelevant sideshow. But this has its consequences; Western thought has atrophied. The West scarcely knows how to ask the big questions any more, let alone answer them.

An exhausted, jaded Western world awaits its Socrates


Socrates. Plato. Aristotle. These are the big names of Ancient Greek philosophy, of which Aristotle was the most influential. Together with philosophers they inspired, such as Aquinas, Plato and Aristotle would dominate Western philosophy for 2000 years, before being discarded by Descartes and the other early moderns. Read on to find out more about Plato and Aristotle and why they are still important today.

The Pre-Socratics

Some 2500 years ago there was a broad materialist trend in Ancient Greek philosophy. Over a few hundred years, the Greeks had moved from mystical, polytheistic philosophy to materialism and atheism. This culminated in atomism, which held that the material is all made of basic particles called “atoms” and that is all there is. The Sophists, another school of philosophy, taught that all thought was based on the senses and that truth is a matter of convention. Another ancient philosopher, Parmenides, said that time is an illusion and change is impossible. Do your senses tell you otherwise? Your senses are wrong!

All this led to a crisis, as the atomists could not explain how human knowledge was possible. For material things are constantly changing, so if the material is all there is, as soon as you understand something it changes and you don’t understand it any more. The Sophists taught their students to use any argument that was useful even if it was known to be fallacious; thus bringing philosophy into disrepute. More broadly, so many different positions and arguments had been advanced that many despaired of coming to any sort of consensus about the truth.

All this coincided with a broader crisis in Athens, as the elites were perceived as acting against the interests of broader society, bringing Athenian institutions and democracy into disrepute.

Does all this seem familiar? Am I talking about Greece in 500BC or the West in 2017?

The Socratic revolution

But this wasn’t the end. Socrates pulled philosophy from the abyss by re-imagining it not as just an intellectual exercise but a practical quest to understand how to live a flourishing, virtuous life. Socrates was executed, but according to Plato he was untroubled, convinced by his own philosophy not to fear death. Plato was Socrates’ student and Aristotle studied under Plato. As noted, they dominated Western thought for 2000 years.

Now, how can philosophy tell us how to live a flourishing, virtuous life? A nihilistic philosophy that denies that truth, goodness and wisdom exist cannot do this, that’s for sure. How can we know truth, goodness, wisdom?

How can we know anything? According to Aristotle, it is because the abstractions that the mind uses to think also exist in the objects the mind understands. These abstractions are called “forms”. Forms can be thought of as the organising principle of something; the prototypical forms for Plato were those of mathematics, so a form is something like a mathematical blueprint. No matter exists without a form; a material substance is composed of form and matter together. To understand something is to understand its form.

Closely related to this is essence, defined as whatever makes something what it is. For example, the essence of a knife is to have a sharp blade that can cut things. A knife can be made of steel or wood or hard plastic, so the essence of a knife (and thus it’s form) is logically separate from the matter it’s made of.

Just as the forms of material things exist objectively, so do abstractions such as truth, goodness and being – which are all the same thing considered from different points of view. What is good morally speaking also exists objectively, as a subset of what is good for us as rational animals. Following from this is “virtue ethics”, which emphasises the moral virtues of the agent as opposed to the consequences of their actions. Key themes in virtue ethics include virtues (duh), happiness, moral character and practical wisdom.

Then there are four types of causation. Efficient causation is that which creates something. Material causation refers to what the thing is made of. Formal causation refers to its form. Final causation refers to the reason why it exists.

Everything that exists needs all four types of causation to describe it. An example might help. A soccer ball was made in a factory – its efficient cause. It is made out of polyester and rubber – its material cause. It has the form of a ball – it’s formal cause. It is made for use in soccer matches – its final cause.

But what does it mean to say that everything has a final cause? Take water as an example. Water always boils at 100 degrees and never at 75 degrees. From this, it is said that water is aimed at or directed to boiling at 100 degrees. Thus it has the purpose of doing so. This purpose is internal to it, rather than being directed from outside and is not a conscious purpose, as water never consciously purposes anything. This is known as intrinsic teleology.

Final causes are also tied to Aristotelian ethics, since final causes tell us what is good for us as human beings, which is a subset of goodness generally, and is a guide to goodness in a moral sense. For example, since the final cause of our intellect is to discover truth, it is good for us to communicate truth and morally wrong to tell lies.

Aristotle explained change with the concept of potentials. For example, water is liquid but has the potential to become gas if you heat it. States that exist now are “actual”; ones that could exist but don’t are “potential”. Change is something moving from potential to actual.

To summarise so far: actuality and potentiality, form and matter, four types of causes, virtue ethics and intrinsic teleology. The metaphysical menagerie is now done. If you’re encountering all this for the first time, you might be feeling a bit lost. Never mind; the post must go on!

The forms of living things

According to Aristotle and Aquinas, the soul is the form of a living thing. Now don’t get too hung up on that word “soul” – the soul is still merely an abstraction. It comes in three kinds.

The first and most basic is a “vegetative soul”, which is the kind that plants have. The second is the “sensitive soul”, which animals have. It includes consciousness and self-movement on top of what a vegetative soul has. Consciousness on this view is entirely material. (By contrast, Descartes thought that consciousness is immaterial and that animals do not have it.)

The last and final kind is the “rational soul” that humans have. It includes rationality on top of what an animal has, making us “rational animals”. To be rational is to comprehend forms. But the forms are not themselves matter, and matter cannot contain the non-material, so rationality must be immaterial – therefore it must be a form, in this case a “subsistent form”. So the rational soul is not just an abstraction, for our rationality must reside in our form rather than in matter.

This is quite different to Cartesian dualism in a couple of ways. Descartes said that we are thinking beings and our bodies are almost optional extras. But according to Aristotle we are rational animals, so our bodies are just as important to us as our minds and the two work seamlessly together. Arguably this means that there is no interaction problem for Aristotle’s form of dualism.

What about intentionality? To recap, intentionality is the “aboutness” of thought; the way your thought about a cat is “about” that cat. But intentionality is also anything that is “directed towards” something else. Since intrinsic teleology implies that all causes are “directed towards” their effects, the intentionality of thought is not mysterious for Aristotle as it is for Cartesian dualists or materialists.

God and life after death

Plato and Aristotle invented two arguments for the existence of God: the cosmological (or First Cause) argument and the teleological (or design) argument. But the result was very different from Greek polytheism. For Aquinas, God is Existence Itself, and since truth and being are the same thing considered from different points of view, God is also Truth Itself. Since the final cause of our intellect is to know truth, the ultimate final cause of humanity is to know God – and this as a matter of rational argument, rather than just faith.

Given that we have “subsistent forms”, that God exists and our rationality is immaterial, is life after death possible? People still debate Aristotle’s opinion on this, but Aquinas clearly thinks it is possible, with a few caveats.

For Aquinas, since we are rational animals, we are supposed to have bodies and if we exist without them after death, it means we are in an incomplete state. Furthermore, since our minds are dependent on our physical senses for their input, after death our minds cannot receive any new information and we cannot change our opinions; we are locked in place, as it were.

Summing up

Science and philosophy have advanced somewhat in the last 2500 years [citation needed]. Aristotle did make scientific errors. So is the philosophy of Aristotle and Aquinas still a viable option today?

This is a very large question that cannot be addressed properly in one blog post. Aristotle is so different from how people think today that it takes some time to comprehend, much less critique. Nevertheless many aspects of Aristotelian thought have persisted, in particular his ethics; but even his essentialism is undergoing a revival. Here are a few reasons to take Aristotle’s philosophy seriously:

1. It explains the “unreasonable effectiveness of mathematics” or why mathematics is so effective in explaining the material world.

2. At the same time, it answers the riddle posed by Bertrand Russell, that the mathematical explanations of physics cannot be the whole story, as mathematics can only explain structure and structure presupposes something that has the structure.

3. Arguably it solves the mind-body problems that have plagued philosophy since Descartes, such as intentionality, mental causation and personal identity. This is huge; I know of no other philosophy that can make this claim.

4. It does all of the above without committing any of the following clangers: denying consciousness in animals, denying abstract thought, denying change, denying human knowledge, claiming that consciousness is an illusion or denying science. Again, a large percentage of philosophy does at least one of these things.

Here’s the thing: The way we think about science, matter, mind, God, morality, nature – almost every topic of importance – can ultimately be traced back to Descartes and his decision to dump Aristotle. You are a Cartesian materialist or a Cartesian dualist; a Cartesian Christian, Cartesian atheist or Cartesian agnostic. So if Descartes was wrong when he dumped Aristotle, that means that everyone is wrong, wrong about everything, because they build on faulty foundations.

If that’s so, we are in an ideas cage with iron bars, in an ideas prison, stumbling blindfolded through an ideas fog. We need a new Socrates to let us out.

Further reading

Mathematical Platonism by Massimo Pigliucci. “If one ‘goes Platonic’ with math, one has to face several important philosophical consequences, perhaps the major one being that the notion of physicalism goes out the window.”

Aristotle’s Revenge: Software Everywhere by James Ross. “Adequately replacing the deformed 17th century picture of nature and mind amounts to Aristotle’s revenge: for to explain the success of science, we have to postulate dynamic, inherent explanatory structures everywhere in nature [forms], the equivalent of “software everywhere”… Thus, the stones the builders of the 17th century discarded will become the cornerstones of the new foundations for science.”

David Oderberg on intentionality and final causes. “Proponents of physical intentionality argue that the classic hallmarks of intentionality highlighted by Brentano are also found in purely physical powers … I show that they all point to one overarching phenomenon of which both the mental and the physical are kinds, namely finality. This is the finality of ‘final causes’, the long-discarded idea of universal action for an end to which recent proponents of physical intentionality are in fact pointing whether or not they realise it.”

Virtue Ethics at the Internet Encyclopaedia Of Philosophy.

Read Plato for yourself. He is surprisingly readable. Start with Meno perhaps.

Read Aristotle for yourself. He is not surprisingly readable.

Still there? Read Aquinas for yourself.

Objective reality doesn’t exist

When Descartes rebooted philosophy 400 years ago, he got rid of Aristotelian metaphysics, removing what he saw as superfluous. This started a drive towards empiricism, with each philosophy doubting more than the one before. It was inevitable that someone would eventually doubt objective reality altogether. Thus in the 18th century came George Berkeley and his concept of idealism.

Go outside now and look at a tree. Kick it if you want. That tree is objectively real – or is it? Strictly speaking, you don’t know that. All you know is that your mind is giving you the experience of kicking a tree. That doesn’t necessarily mean that the tree is real, that you understand what the tree is, that you perceive it correctly. To check, you must go outside your mind for a Gods-eye view. Good luck with that.

Berkeley’s solution to this is radical – since you can’t know empirically that objective reality exists, it doesn’t exist. Simple.

Berkeley said that “to be is to be perceived”. In other words, that tree only exists because there is a mind perceiving it. So why don’t  trees and rocks and deserts disappear when they’re by themselves? Because they never are by themselves. A mind is always perceiving them; the mind of God.

So what we experience as objective  reality is actually subjective-in-the-mind-of-God reality. But God is permanent and unchanging so this is enough.

The way Berkeley’s idealism talks about physical reality being observer-dependent reminds one of quantum physics. Berkeley also argued against the science of his day, saying that absolute time and space cannot exist, but that an object can only have motion by comparison to another – reminding one of Einstein’s relativity. Thus, if your only criterion for old philosophy is how it echoed future science, Berkeley wins – hands down.

On the other hand, Berkeley thinks that matter doesn’t exist, that rocks are made of ideas, that mathematics is incoherent and that there is no such thing as abstract thought.

Here’s a quote from the man himself. Marvel at the level of confidence/hubris on display:

It is plain that the very notion of what is called Matter or corporeal substance involves a contradiction in it. … Insomuch that I should not think it necessary to spend more time in exposing its absurdity. But, because the tenet of the existence of Matter seems to have taken so deep a root in the minds of philosophers, and draws after it so many ill consequences, I choose rather to be thought prolix and tedious than omit anything that might conduce to the full discovery and extirpation of that prejudice.

Berkeley’s philosophy was bold, whatever else you might say about it.


After Berkeley came Hegel, who was far more influential.

According to Hegel, history consists of a Mind (Hegel called it Spirit) seeking to understand itself. Now this seems explicitly theistic, but Hegel hedged on whether he was talking about God or the human spirit or something else. It was possible to be a Hegelian idealist and an atheist simultaneously. C.S. Lewis somehow managed it before his conversion to Christianity.

Fortunately Hegel’s philosophy is simple and easy to understand. Take this quote for example:

The knowledge, which is at the start or immediately our object, can be nothing else than just that which is immediate knowledge, knowledge of the immediate, of what is. We have, in dealing with it, to proceed, too, in an immediate way, to accept what is given, not altering anything in it as it is presented before us, and keeping mere apprehension free from conceptual comprehension. (…) This bare fact of certainty, however, is really and admittedly the abstractest and the poorest kind of truth. It merely says regarding what it knows: it is; and its truth contains solely the being of the fact it knows. (…) In the same way the certainty qua relation, the certainty “of” something, is an immediate pure relation; consciousness is I – nothing more, a pure this; the individual consciousness knows a pure this, or knows what is individual.

Clear as mud, I say.

A few more quotes. I don’t understand Hegel, so this is from someone who does at The Electric Agora:

Hegel’s relation to logic is an odd one. He doesn’t think about logic; he doesn’t think logically; he thinks logic.


In Hegel’s epistemology, all objects of thought come to us in a two-fold manner: an inner “for-itself,” and an outer “for another.” So, when Hegel writes of an object “turning inward” — which sounds very strange — what he’s saying is that mind’s attempt to understand the object has gone “into” the object as affirmation of the object’s self-subsistence: “That thing exists and does so wholly in and for itself.” But this affirmation is actually a negation, because the idea of the thing in its self-subsistence is empty: “Okay, the thing exists, but as what?” Mind only begins to comprehend the thing when it begins accounting for the thing’s relationship to other things. “That object is a tree; it is not the bench standing next to it.” “That tree is living wood, not metal,” and so forth. But in this, the object has been negated again, but in a positive way: the individual tree has lost its unique importance, but its substance has been preserved and brought into the idea of “trees” — a universal manifesting itself in this particular.

Hegel’s idealism was a complete system of philosophy that dominated the 19th century. It was said to have answered all the questions of philosophy. It was hugely influential, until the 20th century drift to materialism started as a reaction against it.

Are you looking for an alternative to materialism? Does throwing out objective reality seem a bit much? Never fear; there is another option which will be discussed next time.

How do your thoughts cause your actions?

One of the central questions about the mind is that of mental causation – in other words, do your thoughts cause your actions, and if so, how? Common sense would tell you that your mind is in the driver’s seat – you make the decisions, your body obeys. But is this true and if it isn’t, what then?

Let’s look at how mental causation works if materialism is true. For this post, I’ll assume that materialism entails that your thoughts are encoded in some sort of brain language that is read by your consciousness. So every abstraction your mind produces – such as “dog” or “circle” etc, is stored using brain language and then translated for your consciousness.

A modest example: a tiger appears! You think “I need to run away from this tiger!” This thought is encoded in your brain language and your brain sends a signal to the rest of your body telling it to run away, and off you go. Thus there is a causative link between your brain and the rest of your body. So far so good.

Now, imagine that some crazed neuroscientist has swapped your brain language with its opposite, so that Yes means No and No means Yes. In this circumstance, the physical state of your brain language is unchanged, but your consciousness picks up an entirely different meaning. So instead of “I need to run away from the tiger”, your thought is “I must prepare my tax return” or “I’m zoopdegooging my croodifroods” – or just a complete blank. The logical content of such thoughts is very different, but the underlying physical state is the same. Since the physical state of your thoughts is the same, wouldn’t you run away from the tiger in the same way?

The same applies to anything else you do. You spend hours putting together a budget to decide if you can afford a new house. In the end, you decide to buy. You do this because and only because your brain language is in a certain state. If you had been thinking about football the entire time, or not consciously thinking about anything at all, but the brain language encoding was the same, you still would’ve bought the house.

It’s the physical state of your neurons rather than their logical content that counts. That means that the logical content of your thoughts has nothing to do – and therefore has no causative power over your actions. It’s not that your thoughts are wrong; it’s more that your thoughts are entirely unnecessary,  like a third elbow.

This has consequences. If the logical content of your thoughts is irrelevant, than your thought life is at best a passive observer, an illusion that makes you feel better about yourself but performs no useful function. Your experience of yourself as an active, thinking agent is false.

Also, it follows that rationality cannot possibly have evolved. Natural selection can act on the physical, but how could it act on the content of your thoughts if there is no causative link to your physical brain? For rationality to evolve, there must be a genuine causative link between behaviour and the logical content of your thoughts. So rationality didn’t evolve and must have come into existence some other way.

With natural selection unable to ensure quality, the materialist has two options – either rational thought is a miracle or freakish coincidence, or rational thought is an elaborate fantasy world and we must accept that it is an illusion.

Evolution and immateriality

What if materialism is not true? If the logical content of your thoughts is immaterial and somehow separate to your neurons, does that make it possible for rational thought to evolve? It depends.

If the logical content of your thoughts is a passive observer of your neurons or can bypass your neurons entirely, it will have no causative power and we are back where we started. If the logical content of your thoughts is separate to the structure of your mind and it’s the structure that does the work, there is nothing for the logical content to do and we are back where we started.

For natural selection to operate, the immaterial mind must have real power over the thinking process, rather than being a passive observer. It must be an intrinsic part of your brain as much as its physical aspect is; relying on the physical aspect of mind for its input data and using the physical aspect of mind to implement decisions it makes. Thus we have two-way mental causation – from the body to the mind and vice versa. Finally, the immaterial aspect of mind must be simple – it must be thought alone, rather than thought within a structure.

In conclusion, the concept of immateriality in mind has its advantages. It restores our faith in the theory of evolution by making the evolution of abstract thought possible, and restores our commonsense notion of being active, thinking agents.

To the Western mindset, talk of immateriality in mind seems strange and incomprehensible, but is this a reason to reject it? It is any stranger than what science tells us about quantum mechanics or black holes or many other topics? If science tells us that reality is strange and incomprehensible, on what basis can we insist that philosophy be normal?

It makes no sense to incorporate immateriality into an otherwise unchanged Western mindset; instead it is necessary to demolish the entire thing and rebuild from the ground up. I will discuss two non-materialist philosophies in future posts.

Is this an argument for God’s existence?

Some have used such considerations as an argument for God’s existence, but in my view this is a mistake. The existence of God is a separate issue and should be treated as such.

Further reading

Natural Selection and the Emergence of Mind, by Karl Popper. He argues that natural selection requires two-way causation between mind and body.

The Argument From Reason. Victor Reppert discusses and expands on C.S. Lewis’s critique of materialism and natural selection.

Mental Causation at the Stanford Encyclopaedia Of Philosophy.

The Core Of Mind And Cosmos, by Thomas Nagel. He argues that since mind cannot be physical, “it follows that biological evolution must be more than just a physical process, and the theory of evolution, if it is to explain the existence of conscious life, must become more than just a physical theory”.

Kripke, Ross And The Immaterial Aspect Of Thought (PDF), by Edward Feser. “The late James Ross formulated a simple and powerful argument for the immateriality of our intellectual operations. The gist of the argument is that: “Some thinking (judgment) is determinate in a way no physical process can be. Consequently, such thinking cannot be (wholly) as physical process.”