In this deeply personal book, Francis Collins tackles the "science vs. religion" debate. Since at least Immanuel Kant, we have known that this is a false dichotomy. However, modernity has in effect turned a deaf ear to Kant. In this book, Collins follows in the footsteps of the Kantian tradition, attempting the great synthesis of the empirical and the spiritual, the pure reason and the practical reason. Like Kant before him, Collins is sure to raise the ire of both sides of the aisle. And that is usually a good sign one is doing something right.
Collins reviews in the first part of the book his personal journey from atheism towards a theistic worldview, and the classical objections against it. His answers are mostly based on the apologetics of C.S. Lewis. This debate is much older than C.S. Lewis of course; most of his ideas can be found in St. Augustin, the Stoics, Pascal and Kant. However he does manage to present those arguments from a modern perspective, in an accessible conversational style.
The second part of the book is a popular science exposition, where Collins draws extensively on his considerable scientific background in both physics and biology and, in particular, the leading role he played in the Human Genome project.
The third part of the book is where Collins tries to reach a final conclusion about the issue of "faith in science and faith in God." He reviews his options, from Creationism to Atheism, and settles on the middle -of-the-road worldview he calls BioLogos. He expounds this theistic evolutionary view, according to which orthodox evolution theory is a fact, but also a divine means of creation. Here is where Collins slips a little, by trying to chew too much. While evolution from lower lifeforms seems to be an indisputable fact, the orthodox theory of evolution by natural selection operating on pure chance presupposes a metaphysical naturalist worldview, which is very contrary to a personal God model. From a scientific point of view alone, while evolution is a fact, it is clear that the mechanism of evolution is not yet completely understood (e.g., like Collins himself points out, the evolution of moral behavior has not been satisfactorily explained; but we can also mention the riddle of "junk" DNA, the various observed cases of puzzling "exadaptation," and so on).
One omission that stands out is that Collins never once mentions Martin Gardner, the contemporary philosopher and essayist, also Kantian, who has written extensively on the issues examined in this book.
All in all, I applaud Dr. Collins' courage and clarity in writing such a timely and important book. I have no doubt that it will leave creationists and atheists alike scratching their heads. It is a must read for anyone who wants a balanced and informed opinion on this subject.
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