In search of a blind watchmaker
    
      
 Richard Dawkins' web site
Wikipedia article on Dawkins
Wikipedia article on Francis Crick
Abstract of David Layzer's two-tiered adaptation
Joshua Mitteldorf's home page
Do dice play God? A book review
   
A discussion of The Blind Watchmaker: Why the Evidence of Evolution Reveals a Universe without Design by Richard Dawkins  First posted Oct. 5, 2010 and revised as of Oct. 8, 2010  Please notify me of errors or other matters at "krypto78...at...gmail...dot...com"   
    By PAUL CONANT Surely it is quite unfair to review a popular science book published  years ago. Writers are wont to have their views evolve over time.1 Yet in the case of Richard Dawkins' The Blind Watchmaker: Why the Evidence of Evolution Reveals a Universe without Design  (W.W. Norton 1986), a discussion of the mathematical concepts seems  warranted, because books by this eminent biologist have been so  influential and the "blind watchmaker" paradigm is accepted by a great  many people, including a number of scientists.
  Dawkins' continuing importance can be gauged by the fact that his most recent book,  The God Delusion (Houghton Mifflin 2006), was a best seller, and by the links above. In fact, Watchmaker, also a best seller, was re-issued in 2006.
   I do not wish to disparage anyone's religious or irreligious beliefs,  but I do think it important to point out that non-mathematical readers  should beware the idea that Dawkins has made a strong case that the  "evidence of evolution reveals a universe without design."
  There is little doubt that some of Dawkins' conjectures and ideas in Watchmaker  are quite reasonable. However, many readers are likely to think that he  has made a mathematical case that justifies the theory(ies) of  evolution, in particular the "modern synthesis" that combines the  concepts of passive natural selection and genetic mutation.
  Dawkins wrote his apologia back in the eighties when computers were  becoming more powerful and accessible, and when PCs were beginning to  capture the public fancy. So it is understandable that, in this period  of burgeoning interest in computer-driven chaos, fractals and cellular  automata, he might have been quite enthusiastic about his algorithmic  discoveries.
  However, interesting computer programs may not be quite as enlightening as at first they seem.
  Cumulative selection
 Let us take Dawkins' argument about "cumulative selection," in which he  uses computer programs as analogs of evolution. In the case of the  phrase, "METHINKS IT IS LIKE A WEASEL," the probability -- using 26  capital letters and a space -- of coming up with such a sequence  randomly is 27-28 (the astonishingly remote 8.3 x 10-41).  However, that is also the probability for any random string of that  length, he notes, and we might add that for most probability  distributions. when  n is large, any distinct probability approaches 0.
  Such a string would be fantastically unlikely to occur in "single step  evolution," he writes. Instead, Dawkins employs cumulative selection,  which begins with a random 28-character string and then "breeds from"  this phrase. "It duplicates it repeatedly, but with a certain chance of  random error -- 'mutation' -- in the copying. The computer examines the  mutant nonsense phrases, the 'progeny' of the original phrase, and  chooses the one which, however slightly most resembles the target phrase, METHINKS IT IS LIKE A WEASEL."
  Three experiments evolved the precise sentence in 43, 64 and 41 steps, he wrote.
  Dawkins' basic point is that an extraordinarily unlikely string is not so unlikely via "cumulative selection."
  Once he has the readers' attention, he concedes that his notion of  natural selection precludes a long-range target and then goes on to talk  about "biomorph" computer visualizations (to be discussed below).
  Yet it should be obvious that Dawkins' "methinks" argument applies specifically to evolution once the mechanisms  of evolution are at hand. So the fact that he has been able to design a  program which behaves like a neural network, really doesn't say much  about anything. He has achieved a proof of principle that was not all  that interesting, although I suppose it would answer a strict  creationist, which was perhaps his basic aim.
  But which types of string are closer to the mean? Which ones occur most  often? If we were to subdivide chemical constructs into various sets,  the most complex ones -- which as far as we know are lifeforms -- would  be farthest from the mean.(Dawkins, in his desire to appeal to the lay  reader, avoids statistics theory other than by supplying an occasional  quote from R.A. Fisher.)
  Let us, like Dawkins, use a heuristic analog2. Suppose we  take the set of all grammatical English sentences of 28 characters. The  variable is an English word rather than a Latin letter or space. What  would be the probability of any 28-character English sentence appearing randomly?
  My own sampling of a dictionary found that words with eight letters  appear with the highest probability of 21%. So assuming the English  lexicon to contain 500,000 words, we obtain about 105,000 words of  length 8.
  Now let us do a Fermi-style rough estimate. For the moment ignoring  spaces, we'll posit average word length of 2 to 9 as covering virtually  all combinations. That is, we'll pretend there are sentences composed of  only two-letter words, only three-letter and so on up to nine letters.  Further, we shall put an upper bound of 105 on the set of words of any relevant length (dropping the extra 5,000 for eight-letter words as negligible for our purposes).
  This leads to a total number of combinations of (105)2 + 108 + ... + 1014, which approximates 1014.
  We have not considered spaces nor (directly) combinations of words of  various lengths. It seems overwhelmingly likely that any increases would  be canceled by the stricture that sentences be grammatical, something  we haven't modeled. But, even if the number of combinations were an  absurd 10 orders of magnitude higher, the area under the part of some  typical probability curve that covers all grammatical English sentences  of length 28 would take up a miniscule percentage of a tail.
  Analogously, to follow Dawkins, we would suspect that the probability is  likewise remote for random occurrence of any information structure as  complex as a lifeform.
  To reiterate, the entire set of English sentences of 28  characters is to be found far out in the tail of some probability  distribution. Of course, we haven't specified which distribution because  we have not precisely defined what is meant by "level of complexity."  This is also an important omission by Dawkins.
  We haven't really done much other than to underscore the lack of precision of Dawkins' analogy.
  Dawkins then goes on to talk about his "biomorph" program, in which his  algorithm recursively alters the pixel set, aided by his occasional  selecting out of unwanted forms. He found that some algorithms  eventually evolved insect-like forms, and  thought this a better analogy  to evolution, there having been no long-term goal. However, the fact  that "visually interesting" forms show up with certain algorithms again  says little. In fact, the remoteness of the probability of insect-like  forms evolving was disclosed when he spent much labor trying to repeat  the experiment because he had lost the exact initial conditions and  parameters for his algorithm. (And, as a matter of fact, he had become  an intelligent designer with a goal of finding a particular set of  results.)
  Again, what Dawkins has really done is use a computer to give his claims  some razzle dazzle. But on inspection, the math is not terribly  significant.
  It is evident, however, that he hoped to counter Fred Hoyle's point that  the probability of life organizing itself was equivalent to a tornado  blowing through a junkyard and assembling from the scraps a fully  functioning 747 jetliner, Hoyle having made this point not only with  respect to the origin of life, but also with respect to evolution by  natural selection.
  So before discussing the origin issue, let us turn to the modern synthesis.
  The modern synthesis
  I have not read the work of R.A. Fisher and others who established the  modern synthesis merging natural selection with genetic mutation, and so  my comments should be read in this light.
  Dawkins argues that, although most mutations are either neutral or  harmful, there are enough progeny per generation to ensure that an  adaptive mutation proliferates. And it is certainly true that, if we  look at artificial selection -- as with dog breeding -- a desirable  trait can proliferate in very short time periods, and there is no  particular reason to doubt that if a population of dogs remained  isolated on some island for tens of thousands of years that it would  diverge into a new species, distinct from the many wolf sub-species.
  But Dawkins is of the opinion that neutral mutations that persist  because they do no harm are likely to be responsible for increased  complexity. After all, relatively simple life forms are enormously  successful at persisting.
  And, as Stephen Wolfram points out (A New Kind of Science,  Wolfram Media 2006), any realistic population size at a particular  generation is extremely unlikely to produce a useful mutation because  the ratio of possible mutations to the number of useful ones is some  very low number. So Wolfram also believes neutral mutations drive  complexity.
  We have here two issues:
  1. If complexity is indeed a result of neutral mutations alone,  increases in complexity aren't driven by selection and don't tend to  proliferate.
  2. Why is any species at all extant? It is generally assumed that  natural selection winnows out the lucky few, but does this idea suffice  for passive filtering?
  Though Dawkins is correct when he says that a particular mutation may be  rather probable by being conditioned by the state of the organism  (previous mutation), we must consider the entire chain of mutations  represented by a species.
  If we consider each species as representing a chain of mutations from  the primeval organism, then we have a chain of conditional probability. A  few probabilities may be high, but most are extremely low. Conditional  probabilities can be graphed as trees of branching probabilities, so  that a chain of mutation would be represented by one of these paths. We  simply multiply each branch probability to get the total probability per  path.
  As a simple example, a 100-step conditional probability path with 10  probabilities of 0.9 and 60 with 0.7 and 30 with 0.5 yields a cumulative  probability of 1.65 x 10-19.
  In other words, the more mutations and ancestral species attributed to  an extanct species, the less likely it is to exist via passive natural  selection. The actual numbers are so remote as to make natural selection  by passive filtering virtually impossible, though perhaps we might  conjecture some nonlinear effect going on among species that tends to  overcome this problem.
  Dawkins' algorithm demonstrating cumulative evolution fails to account  for this difficulty. Though he realizes a better computer program would  have modeled lifeform competition and adaptation to environmental  factors, Dawkins says such a feat was beyond his capacities. However,  had he programed in low probabilities for "positive mutations,"  cumulative evolution would have been very hard to demonstrate.
  Our second problem is what led Hoyle to revive the panspermia  conjecture, in which life and proto-life forms are thought to travel  through space and spark earth's biosphere. His thinking was that  spaceborne lifeforms rain down through the atmosphere and give new jolts  to the degrading information structures of earth life. (The panspermia  notion has received much serious attention in recent years, though  Hoyle's conjectures remain outside the mainstream.)
  From what I can gather, one of Dawkins' aims was to counter Hoyle's  sharp criticisms. But Dawkins' vigorous defense of passive natural  selection does not seem to square with the probabilities, a point made  decades previously by J.B.S. Haldane.
  Without entering into the intelligent design argument, we can suggest that the implausible probabilities might  be addressed by a neo-Lamarkian mechanism of negative feedback  adaptations. Perhaps a stress signal on a particular organ is received  by a parent and the signal transmitted to the next generation. But the  offspring's genes are only acted upon if the other parent transmits the  signal. In other words, the offspring embryo would not strengthen an  organ unless a particular stress signal reached a threshold.
  If that be so, passive natural selection would still play a role,  particularly with respect to body parts that lose their role as  essential for survival.
  Dawkins said Lamarkianism had been roundly disproved, but since the time  he wrote the book molecular biology has shown the possibility of  reversal of genetic information (retroviruses and reverse  transcription). However, my real point here is not about Lamarkianism  but about Dawkins' misleading mathematics and reasoning.
  
  Joshua Mitteldorf, an evolutionary biologist with a physics background and a Dawkins critic, points out that an idea proposed more than 30 years ago by David Layzer is just recently beginning to gain ground as a response to the cumulative probabilities issue. Roughly I would style Layzer's proposal a form of neo-Lamarckianism. The citation3 is found at the bottom of this essay and the link is posted above.
 
   On origins Dawkins concedes that the primeval cell presents a difficult problem,  the problem of the arch. If one is building an arch, one cannot build it  incrementally stone by stone because at some point, a keystone must be  inserted and this requires that the proto-arch be supported until the  keystone is inserted. The complete arch cannot evolve incrementally.  This of course is the essential point made by the few scientists who  support intelligent design.
  Dawkins essentially has no answer. He says that a previous lifeform,  possibly silicon-based, could have acted as "scaffolding" for current  lifeforms, the scaffolding having since vanished. Clearly, this simply  pushes the problem back. Is he saying that the problem of the arch  wouldn't apply to the previous incarnation of "life" (or something  lifelike)?
  Some might argue that there is a possible answer in the concept of phase  shift, in which, at a threshold energy, a disorderly system suddenly  becomes more orderly. However, this idea is left unaddressed in Watchmaker.  I would suggest that we would need a sequence of phase shifts that  would have a very low cumulative probability, though I hasten to add  that I have insufficient data for a well-informed assessment.
  Cosmic probabilities
 Is the probability of life in the cosmos very high, as some think?  Dawkins argues that it can't be all that high, at least for intelligent  life, otherwise we would have picked up signals. I'm not sure this is  valid reasoning, but I do accept his notion that if there are a billion  life-prone planets in the cosmos and the probability of life emerging is  a billion to one, then it is virtually certain to have originated  somewhere in the cosmos.
  Though Dawkins seems to have not accounted for the fact that much of the  cosmos is forever beyond the range of any possible detection as well as  the fact that time gets to be a tricky issue on cosmic scales, let us,  for the sake of argument, grant that the population of planets extends  to any time and anywhere, meaning it is possible life came and went  elsewhere or hasn't arisen yet, but will, elsewhere.
  Such a situation might answer the point made by Peter Ward and Donald Brownlee in  Rare Earth: Why Complex Life Is Uncommon in the Universe  (Springer 2000) that the geophysics undergirding the biosphere  represents a highly complex system (and the authors make efforts to  quantify the level of complexity), meaning that the probability of  another such system is extremely remote. (Though the book was written  before numerous discoveries concerning extrasolar planets, thus far  their essential point has not been disproved. And the possibility of  non-carbon-based life is not terribly likely because carbon valences  permit high levels of complexity in their compounds.)
   Now some may respond that it seems terrifically implausible that our  planet just happens to be the one where the, say, one-in-a-billion event  occurred. However, the fact that we are here to ask the question is  perhaps sufficient answer to that worry. If it had to happen somewhere,  here is as good a place as any. A more serious concern is the  probability that intelligent life arises in the cosmos.
  The formation of multicellular organisms is perhaps the essential "phase  shift" required, in that central processors are needed to organize  their activities. But what is the probability of this level of  complexity? Obviously, in our case, the probability is one, but,  otherwise, the numbers are unavailable, mostly because of the lack of a  mathematically precise definition of "level of complexity" as applied to  lifeforms.
  Nevertheless, probabilities tend to point in the direction of cosmically  absurd: there aren't anywhere near enough atoms -- let alone planets --  to make such probabilities workable. Supposing complexity to result  from neutral mutations, probability of multicellular life would be far,  far lower than for unicellular forms whose speciation is driven by  natural selection. Also, what is the survival advantage of  self-awareness, which most would consider an essential component of  human-like intelligence?
  Hoyle's most recent idea was that probabilities were increased by  proto-life in comets that eventually reached earth. But, despite  enormous efforts to resolve the arch problem (or the "jumbo jet  problem"), in my estimate he did not do so.
  (Interestingly, Dawkins argues that people are attracted to the idea of  intelligent design because modern engineers continually improve  machinery designs, giving a seemingly striking analogy to evolution.  Something that he doesn't seem to really appreciate is that every  lifeform may be characterized as a negative-feedback controlled machine,  which converts energy into work and obeys the second law of  thermodynamics. That's quite an "arch.")
  The intelligent design proponents, however, face a difficulty when  relying on the arch analogy: the possibility of undecidability. As the  work of Godel, Church, Turing and Post shows, some theorems cannot be  proved by tracking back to axioms. They are undecidable. If we had a complete  physical description of the primeval cell, we could encode that  description as a "theorem." But, that doesn't mean we could track back  to the axioms to determine how it emerged. If the "theorem" were  undecidable, we would know it to be "true" (having the cell description  in all detail), but we might be forever frustrated in trying to  determine how it came to exist.
  In other words, a probabilistic argument is not necessarily applicable.
  The problem of sentience
 Watchmaker does not examine the issue of emergence of human intelligence, other than as a matter of level of complexity.
  Hoyle noted in The Intelligent Universe (Holt, Rhinehart and  Winston 1984) that over a century ago, Alfred Russel Wallace was  perplexed by the observation that "the outstanding talents of man...  simply cannot be explained in terms of natural selection."
  Hoyle quotes the Japanese biologist S. Ohno:
  "Did the genome (genetic material) of our cave-dwelling predecessors  contain a set or sets of genes which enable modern man to compose music  of infinite complexity and write novels with profound meaning? One is  compelled to give an affirmative answer...It looks as though the early  Homo was already provided with the intellectual potential which was in  great excess of what was needed to cope with the environment of his  time."
  Hoyle proposes in Intelligent that viruses are responsible for  evolution, accounting for mounting complexity over time. However, this  seems hard to square with the point just made that such complexity  doesn't seem to occur as a result of passive natural winnowing and so  there would be no selective "force" favoring its proliferation.
  At any rate, I suppose that we may assume that Dawkins in Watchmaker saw the complexity inherent in human intelligence as most likely to be a consequence of neutral mutations.
  Another issue not addressed by Dawkins (or Hoyle for that matter) is the  question of self-awareness. Usually the mechanists see self-awareness  as an epiphenomenon of a highly complex program (a notion Roger Penrose  struggled to come to terms with in The Emperor's New Mind (Oxford 1986) and Shadows of the Mind (Oxford 1994).)
  But let us think of robots. Isn't it possible in principle to design  robots that multiply replications and maintain homeostasis until they  replicate? Isn't it possible in principle to build in programs meant to  increase probability of successful replication as environmental factors  shift?
  In fact, isn't it possible in principle to design a robot that emulates  human behaviors quite well? (Certain babysitter robots are even now  posing ethics concerns as to an infant's bonding with them.)
  And yet there seems to be no necessity for self-awareness in such designs. Similarly, what would be the survival advantage of self-awareness for a species?
  I don't suggest that some biologists haven't proposed interesting ideas for answering such questions. My point is that Watchmaker omits much, making the computer razzle dazzle that much more irrelevant.
   Conclusion
 In his autobiographical What Mad Pursuit (Basic Books 1988)  written when he was about 70, Nobelist Francis Crick expresses  enthusiasm for Dawkins' argument against intelligent design, citing with  admiration the "methinks" program.
 
  Crick, who trained as a physicist and was also a panspermia advocate  (see link above), doesn't seem to have noticed the difference in issues  here. If we are talking about an analog of the origin of life (one-step  arrival at the "methinks" sentence), then we must go with a distinct  probability of 8.3 x 10-41. If we are  talking about an  analog of some evolutionary algorithm, then we can be convinced that  complex results can occur with application of simple iterative rules  (though, again, the probabilities don't favor passive natural  selection).
  One can only suppose that Crick, so anxious to uphold his lifelong  vision of atheism, leaped on Dawkins' argument without sufficient  criticality. On the other hand, one must accept that there is a  possibility his analytic powers had waned.
  At any rate, it seems fair to say that the theory of evolution is far  from being a clear-cut theory, in the manner of Einstein's theory of  relativity. There are a number of difficulties and a great deal of  disagreement as to how the evolutionary process works. This doesn't mean  there is no such process, but it does mean one should listen to  mechanists like Dawkins with care.
  ******************
 
1. In a 1996 introduction to Watchmaker, Dawkins wrote that "I can find no major thesis in these chapters that I would withdraw, nothing to justify the catharsis of a good recant."  2. My analogy was inadequately posed in previous drafts. Hopefully, it makes more sense now.  3. Genetic Variation and Progressive Evolution David Layzer The American Naturalist Vol. 115, No. 6 (Jun., 1980), pp. 809-826 (article consists of 18 pages) Published by: The University of Chicago Press for The American Society of Naturalists Stable URL: http://www.jstor.org/stable/2460802
   Note: An early draft contained a ridiculous mathematical error that does  not affect the argument but was very embarrassing. Naturally, I didn't  think of it until after I was walking outdoors miles from an internet  terminal. It has now been put right.