To thi s Plantinga rep lies that all else is not equal. But in the end, as he sees it, Draper's argument comes down to the argument that: if all else is evidentially equal, theis m is improbable (p. Plantinga formulates and analyzes t his claim in his usual perceptive manner, acknowledging points t hat could be in Draper's favor. He claims that evolution is evidence which favors the probability of naturalism over theism. As such, it is "an assumption that in no way enjoys the authority of science." Draper, on the other hand, at least mounts an argument. Which Plantinga exposes as a metaphysical or religious add-on to evoluti on. A careful reading o f Dawkins reveals, howe ver, that while he claims he will show t hat evolution is incompatible with belief in God, what he actually argues for is that it is He tackles four thinkers who claim there is such a conflict: Dawkins, De nnett, Draper and Kitcher. Plantinga sees no conflict whatever his own view, as he says later on, is that God can create in any way he chooses. The book starts, not surprisingly, with the issue as to whether t he theory of biological evolution is incompatible with Christian belief. The book is divided into four major parts: Al leged Conflict (chapters 1 - 4), Superficial Conflict (5 - 6), Concord (7 - 9), and Deep Co nflict (10). On the other hand, he argues, the conflicts between naturalism and science are deep and cannot be resolved. The thesis Plantinga defends is that where such conflicts have arisen, they are superficial and relatively easily reconciled. Where the Conflict Really Lies Alvin Plantinga NY : Oxford University Press, 2011 The conflict referred to in the title is, o f course, the alleged war between Chr istianity and science.
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