---
title: "Intelligent design and science"
chunk: 2/4
source: "https://en.wikipedia.org/wiki/Intelligent_design_and_science"
category: "reference"
tags: "science, encyclopedia"
date_saved: "2026-05-05T04:31:40.957860+00:00"
instance: "kb-cron"
---

== Inter-faith outreach ==
Supporters of intelligent design have also reached out to other faith groups with similar accounts of creation with the hope that the broader coalition will have greater influence in supporting science education that does not contradict their religious views. Many religious bodies have responded by expressing support for evolution. The Roman Catholic Church has stated that religious faith is fully compatible with science, which is limited to dealing only with the natural world—a position described by the term theistic evolution. While some in the Roman Catholic Church reject Intelligent design for various philosophical and theological reasons, others, such as Christoph Schönborn, Archbishop of Vienna, have shown support for it. The arguments of intelligent design have been directly challenged by the over 10,000 clergy who signed the Clergy Letter Project. Prominent scientists who strongly express religious faith, such as the astronomer George Coyne and the biologist Ken Miller, have been at the forefront of opposition to intelligent design. While creationist organizations have welcomed intelligent design's support against naturalism, they have also been critical of its refusal to identify the designer, and have pointed to previous failures of the same argument.
Rabbi Natan Slifkin directly criticized the advocates of intelligent design as presenting a perspective of God that is dangerous to religion. Those who promote it as parallel to religion, he asserts, do not truly understand it. Slifkin criticizes intelligent design's advocacy of teaching their perspective in biology classes, wondering why no one claims that God's hand should be taught in other secular classes, such as history, physics or geology. Slifkin also asserts that the intelligent design movement is inordinately concerned with portraying God as "in control" when it comes to things that cannot be easily explained by science, but not in control in respect to things which can be explained by scientific theory. Kenneth Miller expressed a view similar to Slifkin's: "[T]he struggles of the Intelligent Design movement are best understood as clamorous and disappointing double failures—rejected by science because they do not fit the facts, and having failed religion because they think too little of God.
Intelligent design also has advocates from an Islamic standpoint who believe that, while life may have developed in stages over time, human beings are uniquely created by Allah and not evolved from our common ancestor with apes. It is from Adam and Hawwa (Eve) that humanity is said to have originated from.

== Defining science ==
Science is a systematic enterprise that builds and organizes knowledge in the form of testable explanations and predictions about the world.  The boundaries between what is and what is not to be considered science, known as the demarcation problem, continues to be debated among philosophers of science and scientists in various fields.
The U.S. National Academy of Sciences has stated that "creationism, intelligent design, and other claims of supernatural intervention in the origin of life or of species are not science because they are not testable by the methods of science."
The U.S. National Science Teachers Association and the American Association for the Advancement of Science have termed it pseudoscience.
Others in the scientific community have concurred,
and some have called it junk science.
For a theory to qualify as scientific, it is expected to be:

Consistent
Parsimonious (sparing in its proposed entities or explanations, see Occam's Razor)
Useful (describes and explains observed phenomena, and can be used predictively)
Empirically testable and falsifiable (see Falsifiability)
Based on multiple observations, often in the form of controlled, repeated experiments
Correctable and dynamic (modified in the light of observations that do not support it)
Progressive (refines previous theories)
Provisional or tentative (is open to experimental checking, and does not assert certainty)
For any theory, hypothesis or conjecture to be considered scientific, it must meet most, and ideally all, of these criteria. The fewer criteria are met, the less scientific it is; and if it meets only a few or none at all, then it cannot be treated as scientific in any meaningful sense of the word. Typical objections to defining intelligent design as science are that it lacks consistency, violates the principle of parsimony, is not scientifically useful, is not falsifiable, is not empirically testable, and is not correctable, dynamic, provisional or progressive.
Critics also say that the intelligent design doctrine does not meet the Daubert Standard, the criteria for scientific evidence mandated by the US Supreme Court. The Daubert Standard governs which evidence can be considered scientific in United States federal courts and most state courts. Its four criteria are:

The theoretical underpinnings of the methods must yield testable predictions by means of which the theory could be falsified.
The methods should preferably be published in a peer-reviewed journal.
There should be a known rate of error that can be used in evaluating the results.
The methods should be generally accepted within the relevant scientific community.
In Kitzmiller v. Dover Area School District, using these criteria and others mentioned above, Judge Jones ruled that "... we have addressed the seminal question of whether ID is science. We have concluded that it is not, and moreover that ID cannot uncouple itself from its creationist, and thus religious, antecedents".
At the Kitzmiller trial, philosopher Robert T. Pennock described a common approach to distinguishing science from non-science as examining a theory's compliance with methodological naturalism, the basic method in science of seeking natural explanations without assuming the existence or nonexistence of the supernatural.  Intelligent design proponents criticize this method and argue that science, if its goal is to discover truth, must be able to accept evidentially supported, supernatural explanations.  Additionally, philosopher of science Larry Laudan and cosmologist Sean Carroll argue against any a priori criteria for distinguishing science from pseudoscience.  Laudan, as well as philosopher Barbara Forrest, state that the content of the hypothesis must first be examined to determine its ability to solve empirical problems.  Methodological naturalism is therefore an a posteriori criterion due to its ability to yield consistent results.