Andrew Sullivan links to a soothing piece of accommodationism by Francis Collins at BigThink, and announces that it makes complete sense to him. I guess he’s taking things easy on the weekend, because Collins is as illogical as ever. Dissecting the bit that Andrew cited:

Why is it that, for instance, that the constance <sic> that determines the behavior of matter and energy, like the gravitational constant, for instance, have precisely the value that they have to in order for there to be any complexity at all in the Universe. That is fairly breathtaking in its lack of probability of ever having happened.

With all due respect, this is an appallingly naive use of the word “probability”. We have partial (and probably inaccurate) information about some properties of the region of space-time that is accessible to us. We construct models based on this information, from which we hypothesize further properties of the universe. Some of these are potentially testable, as we gain access to new data; others concern things that are intrinsically unknowable: beyond our epistemic horizon.
But probability doesn’t enter into it. If by “probability” Collins means likelihood, is he assuming random distributions of various constants? Since we don’t understand the causal relationships between the various properties involved, we have no way of knowing what kind of variability is possible. And of course there’s the fact that any universe containing sentient observers like us must be complex (otherwise we wouldn’t be here), and so our observations are necessarily constrained. Whether he takes a frequentist or Bayesian view, Collins has no rational basis for assuming a “lack of probability”.

And it does make you think that a mind might have been involved in setting the stage.

Why? We have direct experience of a relatively small number of minds. So far, all are products of neurological activity in animal brains. Depending on how one extends the definition, it’s possible that a mind might have some other kind of substrate, such as a computational system. What is quite clear is that we have no evidence of anything resembling a mind at any larger scale, or using any non-physical implementation. Is Collins claiming to know what it would mean for a mind to change physical laws or constants? I’m not holding my breath….
The most plausible explanation for Collins’ impulse to attribute things to “a mind” is a reversion to animism, to attributing agency to natural forces that we don’t understand. We gave up on the idea that Thor or Vulcan was responsible for catastrophic storms and earthquakes, and most of us no longer think that schizophrenia is due to demonic possession. And yet Collins reverts to the habits of a pre-scientific time by personifying the workings of the cosmos.

At the same time that does not imply necessarily that that mind is controlling the specific manipulations of things that are going on in the natural world. In fact, I would very much resist that idea.

Well at least that’s something. Most religious believers seem quite happy to make the leap from Prime Mover to Jehovah, with no evidence whatsoever. And yet…

I think the laws of nature potentially could be the product of a mind. I think that’s a defensible perspective.

I guess that the question for Collins is exactly what he means by “mind”. What is the relationship between a “mind” as he uses it here and the (evolved) patterns of behavior that we observe in brain-shaped collections of neurons?