Jackpot Seekers

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World's Most Polluted Capital. Aandhra Pradesh Rain. Kolkata building collapse. JNU Student Election. Ahmedabad Weather. Hyderabad Weather. Follow us. It may not have been a massive gold dig like the Unnao treasure hunt, but a chase for the hidden jackpot triggered the killing of a gold hunter in Sagar district of MP, after the he failed to track the yellow metal for his gang.

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The murdered treasure hunter was Magan Raikwar , a resident of Sandhai Madiya village in Sagar. People say he was a gold hunter, often dreamt about hidden treasure and helped seekers make a fortune, for a commission.

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Davies page writes: "Cosmology is thereby transformed into an environmental science, in which a basic part of the explanation for what we observe in the universe depends on features of the local cosmic environment.

It is not like we can travel to the fall corners of the universe to sample these various locations, and some pockets may be beyond our ability to observe. Davies comes to the rescue by implying that there may be "indirect evidence" that can refute these theories.

This is a very unconvincing argument for the accidental universe that has not found a justification of its claims from first principles, while taking itself far from empirical science.

Davies is too polite to say this, but he tries a different approach. In the second half of Chapter 8, Davies goes from polite to the ridiculous. He treats multiverses of infinite size containing duplicated people, fake or computer simulated realities, artificial intelligence, fake physics, and fake gods, thereby completing the reductio ad absurdum.

Sadly, some scientists actually fall for these fantasies, and Davies is sly to use trickery to expose their unfounded affection for technology and the accidental universe.

The accidental universe cannot just be a love affair if it is going to remain science. In Chapter 9, Davies describes the intelligent design controversy, and he falls for the Darwinist propaganda that sees no value in intelligent design. He refers to Richard Dawkins' arguments in "The Blind Watchmaker," forgetting that Dawkins' arguments have been refuted in various places.

They have been refuted in my new book, "Trinity. Where is the gene s for feeling? Or do genes feel too? Davies page admits "that living organisms are contraptions cobbled together from odds and ends as circumstances dictate.

But this tenancy for life to co-opt prior structures to bring new novelties into existence is extreme, leading to Behe's irreducible complexities. For example, genes also seemed to be cobbled together into Hox systems, where prior genes from distant ancestors have been co-opted for building entirely new structures.

We share the same genes, they are only organized differently. Darwin's theory did not predict this co-opting ability of life. Moreover, it is thought that gene mutations within the Hox system can lead to large or abrupt changes in evolution, a direct contradiction of the slow and gradual changes predicted by Darwin's theory.

Darwin's theory must assume that this co-opting ability is completely explained by conditions of necessity, and this is only a leap of faith.

This ability is every bit as mysterious as biogenesis, and it is continually occurring within evolution. Advocates of the accidental universe are required to attempt refutation of their theories if their theories are to remain within science.

As they are advocates they do this reluctantly. For intelligent design to remain within science these folks need only attempt eager refutation of the same hypothesis the accidental world , and no mention of a white-haired designer need be made.

This tension returns value to science. Davies page accuses intelligent design of equivocation, implying that the "intelligent design movement's propaganda is a failure to distinguish between the fact of evolution and the mechanism of evolution.

But intelligent design only provides Darwin's antithesis, and this eager involvement is necessary if Darwin's theory is going to stay within science.

Davies is more sympathetic with intelligent design as it relates to fine-tuning and a cosmology that is found bio-friendly. He page writes that "here the design arguments is largely immune to Darwinian attack.

To describe life's feeling from conditions of mere necessity would seem to require a leap of faith, if not a miracle. The so-called explanations of life built from conditions of necessity work just as good if life had no feelings at all. In the last half of Chapter 9, Davies looks at various conceptions of God, and questions "what is it that determines what exists?

I could have told him that myself, in different words. It is Aristotle's principle of excluded middle that is an unfounded leap of faith. And it is for this very reason that conditions of necessity are found insufficient to explain the feelings that life offers.

But the feelings are sense-certain and not demanding a reason based on conditions of necessity. The feelings source the middle term that had been excluded from reason.

What co-opts the past implies a necessary backward causation, a subtle form of teleology that Davies finds favor with in Chapter And in his concluding remarks Davies finds favor in a self-explaining universe, or a universe that holds a life principle.

These are very agreeable choices again, in my view. And my point all along has been that Darwinism is incomplete without Davies' life principle. Feeling is found escaping conditions of necessity by way of a life principle that points to Aristotle's forgotten middle-term.

And what is feeling at its deepest level but love? It has been the love of God that drove our evolution. But this is not a white-haired creator God that is held separate from his creation.

This God affirms the Trinity, as only a Trinitarian logic can deal with a middle-term that cannot be excluded. As I agree with Davies remarkable conclusions, despite our disagreements, his book wins five stars in my most critical opinion. Remember, our felt tension returns value to science.

Disclosure: My agenda is declared in my profile. etched deeply into the cosmos. Paul Davies is a physicist and cosmologist whose web site cosmos. edu also describes his interest in the field of astrobiology: "a new field of research that seeks to understand the origin and evolution of life, and to search for life beyond Earth.

In Cosmic Jackpot, Davies expands on the "fine-tuning" argument for an intelligent origin of the universe by explaining the many phenomena of which we are aware that point to something more in the nature of "mind" than entirely blind, random processes. If such ideas were proposed by a theologian with only a scant grasp of physics, they might easily be dismissed; Davies' credentials, however, require that his proposals be seriously considered.

Davies is not apparently religious or theistic; he says of the subject only that: "I do believe that life and mind are etched deeply into the fabric of the cosmos, perhaps through a shadowy, half-glimpsed life principle, and if I am to be honest I have to concede that this starting point is something I feel more in my heart than in my head.

So maybe that is a religious conviction of sorts. This conclusion carries a momentous implication. If the universe was bounded by a past singularity, then the big bang was not just the origin of space, but the origin of time too.

To repeat: time itself began with the big bang. Design-by-laws is incomparably more intelligent than design-by-miracles So the "intelligent design" beloved of the Intelligent Design movement strikes me as not very intelligent at all, in contrast to a designer of the laws of nature that by themselves have such astonishing creative ability without the need for intervention and miracles.

evolutionary principle of replication with variation and selection is undeniably fundamental second key is autonomy third distinctive property of living systems is how they handle information.

Now we are dealing with thoughts, purposes, feelings, beliefs - the inner, subjective world of the observer, who experiences reality through the senses.. These mental entities are clearly not merely "other sorts of things" - they are in a class apart.

They do not even exist on the same level of description as material objects and bear no obvious relationship to them whatsoever.

He writes in a very accessible style and his objectivity is refreshing in a topic where ideas are so often presented with deep prejudice towards one extreme or the other. An excellent book. One person found this helpful. Having read his scientific arguments in the rest of the book, I was somewhat surprised although he says his inclinations "will be clear" by the author's concluding section p.

Elsewhere p. Interestingly, he also writes p. The many and diverse components function together in a coherent and amazingly orchestrated manner", and that the living cell contains "exquisite examples of nanotechnology", and so forth.

To add to these conflicting observations, the author downgrades the Intelligent Design movement, an American defense of the idea that organisms have an intelligent designer.

Perhaps he does so because he is British, since other Brits have that attitude, but what seems truly unfortunate is that the Intelligent Design group is the only one he denigrates with name-calling. He speaks of their being "political" p. Not to be misunderstood, I love Americans and Brits equally I am of middle-European Jewish birth , but I consider the Intelligent Design group just as honorable and intelligent as others, though I hold, like other cases, its arguments deficient.

Presently, my concentration is on the author discussed, and I find numerous weaknesses in his argumentation. He puts special emphasis on the concept of explanation.

To him every fact must be explained; otherwise it must be "taken on faith" p. He illustrates this on that page and the preceding one with humorous pictures in which the Earth is "explained by a deeper reality" of resting on an elephant, the elephant explained by resting on a turtle, which rests on another turtle, and, to "avoid infinite regress", last is "a levitating super-turtle, which is self-explaining and self-supporting".

The trouble is that the author is unclear about what he means by "explanation", by a "reason", and why some is always necessary. There exist various "reasons". A most common one is giving a cause for an event. Another one is giving a proof for a logical or mathematical proposition.

All these have the purpose of satisfying some desire for resulting knowledge. But much of knowledge is gained directly, without explanation, by for instance any immediate perception of something. Laws pertaining to things are likewise often learned from experience, without need of further explanation, unless an underlying broader law might be helpful.

The point is that once certain facts are learned, they become objects of knowledge, whether or not one learns more about them. If accordingly the existence of God, considered as a "super-turtle", is the question, it is beside the point whether or not "God exists reasonlessly" p. Returning to the first-mentioned last section p.

He evidently means that, with the universe "a package of marvels", he takes "life [and] mind seriously" as resulting by some "purpose", saying, "It seems to me that there is a genuine scheme of things--the universe is 'about' something".

However, in Darwinian fashion he says, "I do not believe Homo sapiens to be more than an accidental by-product of haphazard natural processes". Here goes inconsistency again; he believes in both, life and mind as purposeful and as accidental. Let me observe for one again that mind, consciousness, is the medium by which all reality is known.

One is reminded of Berkeley's dictum, "To be is to be perceived" Principles of Human Knowledge and Three Dialogues Oxford World's Classics. It is hard to explain how a world can be certain to exist if unperceived, that is without live beings like us perceiving it.

As regards life itself, in that last section the reviewed author wonders about a "life principle", and one can indeed speak of life in terms of purpose, as I have tried to convey in reviews before and especially, among other issues concerning knowledge, in my book On Proof for Existence of God, and Other Reflective Inquiries.

Unlike held by scientists for whom, as the author notes in that section, "any suggestion of a teleological purposive trend is anathema", purpose in life is so glaringly staring us in the face that it may be for that reason this purpose is completely overlooked: All of life is characterized by its unceasing purpose of action toward self-preservation.

It is satisfying to me that the author considers at least this "half-glimpsed life principle". He, as indicated, is besides lucidly informative of contemporary theories, even if I personally question the correctness of a number of them.

I accordingly gladly recommend the book for its educational worth. See more reviews. Your recently viewed items and featured recommendations. Back to top. Get to Know Us. Make Money with Us. Amazon Payment Methods. Let Us Help You. Australia Brazil Canada China France Germany India Italy Japan Mexico Netherlands Poland Singapore Spain Turkey United Arab Emirates United States.

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