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This article is from the In-Depth Report Galileo and the International Year of Astronomy
See Inside July 2008

Sacred Science: Using Faith to Explain Anomalies in Physics


Matt Collins



By the early 20th century science undertook to become Laplace’s demon. It cast a wide “causal net” linking effects to causes throughout the past and into the future and sought to explain all complex phenomena by reducing them into their simpler component parts. Nobel laureate physicist Steven Weinberg captured this philosophy of reductionism poignantly: “All the explanatory arrows point downward, from societies to people, to organs, to cells, to biochemistry, to chemistry, and ultimately to physics.” In such an all-encompassing and fully explicable cosmos, then, what place for God?

Stuart Kauffman has an answer: naturalize the deity. In his new book, Reinventing the Sacred (Basic Books, 2008), Kauffman—founding director of the Institute for Biocomplexity and Informatics at the University of Calgary in Alberta and one of the pioneers of complexity theory—reverses the reductionist’s causal arrow with a comprehensive theory of emergence and self-organization that he says “breaks no laws of physics” and yet cannot be explained by them. God “is our chosen name for the ceaseless creativity in the natural universe, biosphere and human cultures,” Kauffman declares.

In Kauffman’s emergent universe, reductionism is not wrong so much as incomplete. It has done much of the heavy lifting in the history of science, but reductionism cannot explain a host of as yet unsolved mysteries, such as the origin of life, the biosphere, consciousness, evolution, ethics and economics. How would a reductionist explain the biosphere, for example? “One approach would be, following Newton, to write down the equations for the evolution of the biosphere and solve them. This cannot be done,” Kauffman avers. “We cannot say ahead of time what novel functionalities will arise in the biosphere. Thus we do not know what variables—lungs, wings, etc.—to put into our equations. The Newtonian scientific framework where we can prestate the variables, the laws among the variables, and the initial and boundary conditions, and then compute the forward behavior of the system, cannot help us predict future states of the biosphere.”

This problem is not merely an epistemological matter of computing power, Kauffman cautions; it is an ontological problem of different causes at different levels. Something wholly new emerges at these higher levels of complexity.

Similar ontological differences exist in the self-organized emergence of consciousness, morality and the economy. In my recent book, The Mind of the Market (Times Books, 2008), I show how economics and evolution are complex adaptive systems that learn and grow as they evolve from simple to complex and how they are autocatalytic, or containing self-driving feedback loops. It was therefore gratifying to find corroboration in Kauffman’s detailed explication of why such phenomena “cannot be deduced from physics, have causal powers of their own, and therefore are emergent real entities in the universe.” This creative process of emergence, Kauffman contends, “is so stunning, so overwhelming, so worthy of awe, gratitude and respect, that it is God enough for many of us. God, a fully natural God, is the very creativity in the universe.”

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