Showing posts with label English. Show all posts
Showing posts with label English. Show all posts

Monday, December 24, 2012

New origin of life model fatally requires a nonrandom protein

'The Origin of Membrane Bioenergetics' is a new origin of life model by Nick Lane and William Martin published 21 December [1] in the journal Cell. It is hard to understand for biologists without substantial chemical knowledge. Adding to the complexity of membrane energetics, the article mixes discussion of phylogenetic problems and origin of life problems. For a popular account of the model see ScienceDaily. However, there is one aspect that can be understood by biologists: without protein-coding genes no proteins can be specified. 

The article specifies a number of stages from abiotic chemicals via protocells to free-living cells. Together they form a theory for the origin of life (OOL). The model is an 'energy-first information-later' model. In the first phase there are no proteins and dna. In the last stage proteins and dna are present (dna-protein world). It means that the base sequence of dna specifies the amino acid sequence of proteins. This is also known as the genetic code. The dna-protein world implies dna replication, transcription, translation, ribosomes. In other words, it requires a great number of highly complex proteins.

The authors know that complex enzymes and proteins can not be present in the first stages of the origin of life because life cannot start with the dna-protein world. They claim that in an early stage amino acids, bases, sugars, and lipids can be produced. Although this suggests more, they do not claim that proteins or dna are present in this early stage.
However, a crucial aspect of their model is the presence, at an early stage, of special proteins in membranes ('sodium-proton antiporter'). Without the presence of such a protein the model simply does not work. Now my criticism is:

At any stage before the dna-protein world, the presence of a non-random protein, no matter how simple, is forbidden.

Lane and Martin seem to violate this rule most clearly in this statement:
"Finally, the origins of Na+ pumping required no mechanistically groundbreaking genetic innovations, just a protein, an antiporter that transduced a geochemical gradient (H+) into a biochemical one (Na+)."
If that antiporter protein consists of a few hundred amino acids than its presence before the dna-protein world is forbidden. At other places in their article they suggest that this protein is simple:
"Thus, a simple Na+/H+ antiporter in protocells within vent pores would produce Na+ gradients."
However, even a simple protein is forbidden because it assumes the dna-protein world. There is no small dna-protein world producing small proteins. It's all or nothing. If there exists a dna-protein world, it can produce proteins of any length.

I think they could make the error because they focus on energy problems: 
"But if energy conserved by proteins is needed to make proteins, where did the energy come from that gave rise to the first proteins?" 
Analogously, I would ask: "if information is needed to make proteins, where did the information come from that gave rise to the first proteins?". It is true that energy is required to produce proteins, but information is also required. From a chemical point of view, proteins with random amino acids could be produced [3]. If so, of what use are those proteins? Useful proteins have a specific sequence of amino acids. As far as I know, the specification can only come from DNA or RNA [5]. Furthermore, a large number of identical copies of a specified protein can only be produced in the dna-protein world.

The authors state "At a later protocellular stage, membrane lipids and proteins became genetically encoded". But this implies that a specific functional protein that is not encoded by DNA or RNA exists and later 'became genetically encoded'. Encoding a protein that already exists is impossible because the central dogma of molecular genetics forbids the flow of information from proteins to DNA or RNA [4]. So, if the model depends on the existence of specific non-random proteins before the emergence of the dna-protein world, the model fails.

Similarily Ed Young [2] makes the same error in his Nature news article with the revealing subtitle 'The origin of ion-pumping proteins could explain how life began in, and escaped from, undersea thermal vents.'. Indeed he writes:
"Lane and Martin think that proto-cells escaped this dilemma because they evolved a sodium-proton antiporter — a simple protein that uses the influx of protons to pump sodium ions out of the cell"
The presence of proteins is forbidden in the early stages of every origin of life scenario. Furthermore, Young writes: 'evolved'. Evolving is not possible in a pre-RNA-world or pre-DNA-protein world.
The error is hidden because the article does not strictly separate the different stages and the possibilities and limitations of each stage separately. I am not saying that the ideas in the article are of no value. The publication is important in other respects. But the OOL scenario present in Cell seems fatally flawed by the premature presence of proteins.

Notes:
  1. Nick Lane and William Martin (2012) The Origin of Membrane Bioenergetics, Cell 151, December 21, 2012 (free access)
  2. Ed Yong (2012) How life emerged from deep-sea rocks, Nature, 20 December 2012 (free access)
  3. According to Pier Luigi Luisi (2006) The emergence of Life: "In fact, we simply do not know how to make long polypeptides by prebiotic means." (p. 64) [added: 28 Dec 2012]
  4. There are no exceptions or violations of the central dogma of molecular genetics known today: information never flows back from proteins to RNA or DNA. Furthermore, proteins do not self-replicate. (added: 28 Dec 2012). The only alternative would be the evolution of the protein from scratch in the DNA-protein world [added 2-1-13]
  5. Recently, a sequence-specific nonribosomal peptide synthesis by an artificial molecular machine is reported in Science 11 Jan 2013: "we report on the design, synthesis, and operation of a rotaxane-based small-molecule machine in which a functionalized macrocycle operates on a thread containing building blocks in a predetermined order to achieve sequence-specific peptide synthesis". So, this is peptide synthesis not based on DNA, nor RNA, nor a ribosome. (Rotaxane is a (very) primitive analog of the ribosome.) This is an interesting mechanism, despite the loss of the sequence information on the strand as it is translated into the product. This system is not heritable information because the information is destructed in the process. Another disadvantage is that peptides are too small to function as an antiporter. [added: 12 Jan 2013]
Acknowledgments:
I thank Marleen Roelofs for pointing me to both articles.


Update 25 Dec 2012
(12:17)
I rewrote the following section and included it in the text:

The authors state "At a later protocellular stage, membrane lipids and proteins became genetically encoded". But this implies there is a specific functional protein that is not encoded by DNA or RNA and 'later became genetically encoded'. Encoding a protein that already exists is impossible because the central dogma of molecular genetics forbids the flow of information from proteins to DNA or RNA.

Update 27 Dec 2012
(11:58)
This blog does not attack the natural Origin Of Life! I am merely trying to help the natural selection of fitter Origin-Of-Life theories by elimination of less fitter theories.
31 dec: minor editorial improvement of the intro.

Update 12 Jan 2013
Note 5 added.

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Tuesday, November 2, 2010

God, Hitler and the Free Will Defense

Summary
In this post I show that it is pointless to claim that Darwinism undermines the traditional Christian morality and the value of human life, because modern theodicees do precisely that. The sanctity of human life is not threatened from outside religion, but from the inside. Even if it were true that Darwinism undermines the value of human life, and even if Darwinism alone could be blamed for the Holocaust, the question remains why God allows such violations of the sanctity of human life. It is difficult to see how Christians could oppose violations of the sanctity of human life, while at the same time claiming that God has his reasons for allowing precisely those violations. 

Introduction
In his 'From Darwin to Hitler' Richard Weikart makes the link between Darwin and Hitler. Weikart contrasts the 'Judeo-Christian conception of the sanctity of human life' with Darwinism: "Darwinism undermined traditional morality and the value of human life" (p.3 'From Darwin to Hitler', or: FDTH). Weikart is not merely describing Darwinist conceptions in a neutral way. He uses emotional and moral words: "brutalizing tendencies of Darwinism" (p.2 FDTH) and "This alone is a shocking demonstration of the devaluing of human life by naturalistic Darwinists" (p. 181 FDTH).

Two Gods
But there are two Gods. The God of the Sanctity of Human Life and the God of the Free Will Defense. They disagree strongly. The God of the Sanctity of Human Life is against abortion and euthanasia, and also against the atrocities of Hitler. The other God, The God of the Free Will Defense, allows the atrocities of Hitler. The first God features in Richard Weikart's From Darwin to Hitler (FDTH). The second God features in books of John Hick and Richard Swinburne.
Now let’s see what philosopher of religion John Hick writes about Hitler:
"It seems to me that once you ask God to intervene to prevent some specific evil you are in principle asking him, or her, to rescind our human freedom and responsibility. Was God supposed to change Hitler's nature, or to have engineered his sudden death, at a certain point in history? But the forces leading to the Holocaust ramify out far beyond that one man. God would have had to override the freedom not only of Hitler and the Nazis, but all participants in the widespread secular anti-Semitism of nineteenth- and twentieth-century Europe, which itself was rooted in nearly two thousand years of Christian anti-Semitism. Further, having prevented this particular evil, God would be equally obliged to prevent all other very great human evils... Where should a miraculously intervening God have stopped? Only, it would seem, when human freedom will had been abolished" ([1], p.107) (my emphasis)
Richard Weikart complains about Darwinism and the devaluing of human life, but now we understand from John Hick that God cannot override Hitler’s freedom. So, Hitler’s atrocities are allowed by God. Maybe Richard Weikart is too squeamish?
Let’s have a look at what Intelligent Design Theorist Michael Behe wrote:
"Malaria was intentionally designed. The molecular machinery with which the parasite invades red blood cells is an exquisitely purposeful arrangement of parts. (...) What sort of designer is that? What sort of "fine-tuning" leads to untold human misery? To countless mothers mourning countless children? Did a hateful, malign being make intelligent life in order to torture it? One who relishes cries of pain? Maybe. Maybe not.".  (The Edge of Evolution, or: EE, p.237) [2]
Behe does not know whether that Designer is malicious. The only things he does know is that malaria was intentionally designed, and that the Designer exists:
"Of the many possible opinions, only one is really indefensible, the one held by Darwin. In a letter to Asa Gray, he wrote: "I cannot persuade myself that a beneficent and omnipotent God would have designedly created the Ichneumonidae with the express intention of their feeding within the living body of caterpillars." (EE, p. 238)
"So did Darwin conclude that the designer was not beneficent? Maybe not omnipotent? No. He decided -based on squeamishness [3]- that no designer existed. Because it is horrific, it was not designed - a better example of the fallacy of non sequitur would be hard to find. Revulsion is not a scientific argument." (EE, p. 239) (Note 3 added)
At the time I read The Edge of Evolution I failed to understand why Behe would openly  promote a Designer who was responsible for malaria. Isn't it immoral to create malaria? Isn’t it true that we have the moral obligation to eliminate malaria? According to Behe, a cruel designer is no argument against the existence of a designer. Now, after I discovered that many respected theologians and philosophers such as Richard Swinburn and John Hick believe that the most horrific cruelties (Holocaust, Hiroshima) are allowed by God,  I begin to see why Behe was not worried by a cruel designer at all. According to Swinburne [7] most theists need an explanation of why God allows evil (a theodicy), and without a theodicy, evil counts against the existence of God. Behe is a Christian, so he must have known those theodicees and that those modern theodicees are regarded as the best solution of the problem of evil.

However, a theodicy is not without consequences. A theodicy has a profound brutalizing effect on thinking about pain and suffering of humans.  Michael Behe ridiculed Darwin by calling him squeamish [2]. Behe was not courageous enough to say that Darwin rejected a cruel God for moral reasons. Behe's use of the word squeamishness obscures the fact that we are talking here about morality [6].
We see the same hardening and dehumanising effect of a theodicy on thinking by Richard Swinburne:
"Swinburne tells us that 'a creator who gave them only coughs and colds, and not cancer and cholera would be a creator who treated men as children instead of giving them real encouragement to subdue the world'." [4]
Just as Behe ascribes malaria to God, Swinburne does not hesitate to ascribe cancer and cholera to God. Apparently, the Creator is not squeamish. Indeed, how can one be sensitive to human suffering if God allows it?

Is it squeamish to be horrified by the Holocaust?
According to D. Z. Phillips "Swinburne actually tried to justify God's allowing the Holocaust to occur partly in terms of the bad decisions that led to it."  ([1], p.75). But Phillips rejects this kind of theodicy: "It corrupts central moral and religious concepts, and vulgarizes human relationships."  ([1], p.76). This a very important remark. And I agree. This is what Swinburne himself writes: 
"But the more freedom and responsibility we have, of logical necessity the more and more significant are the bad consequences which will result (unprevented by God) from our bad choices" ([5], p.159). 
It is quite shocking to hear that God has his reasons for not preventing the Holocaust. The most shocking is that people are prepared to continue to believe in the moral goodness of such a God. At the same time I want to emphasis that my argument does not depend on my personal squeamishness nor that of D. Z. Phillips. The contradiction is completely within religion. We see that a Christian thinker like Richard Weikart is shocked by the devaluing effect of human life by naturalistic Darwinists. Is Richard Weikart squeamish? No. What Hitler did is morally bad. Weikart is right about that.

Conclusion
Richard Weikart made the link between Darwin and Hitler. This short essay made the link between God and Hitler. Weikart is a Christian and is seriously worried about the dehumanising effect of Darwinism and atrocities committed by Hitler. However, Weikart did not realize that what he thinks is shocking, is unhesitantly, and maybe even enthusiastically, ascribed to God by modern philosophers of religion such as John Hick and Richard Swinburne. This is called a theodicy. Weikart did not realize that God has his reasons for allowing all the violations of the sanctity of human life. According to the Free Will Defense the reasons are the unrestricted freedom of humans to do the greatest evil. God allowed Hitler to do the greatest evil. Whatever the detailed reasons of God, it is a fact that atrocities did occur and God did not prevent them. As a consequence, the 'Judeo-Christian conception of the sanctity of human life' is annihilated. Furthermore, I demonstrated the brutalizing effect of believing in a malaria-designer (Michael Behe). Designing malaria is a way of saying that human life is not sacred. This is the brutalizing effect Weikart is afraid of. The conclusions of these observations are (1) that belief in God causes insensitivity for human pain and suffering and further; (2) if God allows violations of the sanctity of human life, those violations can’t be immoral (otherwise, God would be immoral), (3) therefore it is pointless to fight against those violations or blame Darwinism.

Acknowledgements
I wish to thank Taede Smedes for recommending the book of D. Z. Philips and Harry Pinxteren for reviewing the drafts.

Notes
  1. D. Z. Phillips (2005) The Problem of Evil and The Problem of God.
  2. Michael Behe (2007) The Edge of Evolution, Free Press.
  3. ‘squeamish’: easily shocked, nauseated, upset or easily made to feel sick by unpleasant sights, weak-hearted. Dutch: sentimenteel, overgevoelig, teerhartig. See my review.
  4. Quoted by D.Z. Phillips, 2005, p. 59.
  5. Richard Swinburne (1998) Providence and the problem of evil, OUP (Accessible at http://books.google.com).
  6. As I see it, Darwin had the emotional basis for empathy, sympathy and rejecting cruelty. Sensitivity for pain and suffering of others is the basis of morality (Frans de Waal). Darwin has a non-contradictory foundation for morality. Behe himself and Behe's God apparently misses empathy and sympathy.
  7. Swinburne: Providence and the problem of evil, page x.
Postscript:
This post will not be updated. For an updated version see my website: here.

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