She rebelled herself to death

There’s a terrifying piece at No Longer Quivering, by a former believer in the child-rearing methods of Michael Pearl. She followed the plan; it didn’t work; she did what Pearl said to do, and followed it harder. Hit harder, was what you were supposed to do when it didn’t work. Hit harder, and blame the child. She had a hard time with that, but her ex-husband didn’t.

My ex-husband got angry with the kids for thwarting the Pearl method, but he remained coldly self-controlled. He also left bruises. A lot of bruises.

Why didn’t I stop him? I finally did, but early in my marriage I was paralyzed by fear and brainwashed by bad teaching. We both feared raising ungodly kids. We were looking for confirmation that some part of this system worked, and my ex-husband began to get results. The children flinched when he even moved. Cowered when he reached for a spanking implement. Had semi-seizures on the carpet following “biblical correction.” We got compliance with our wishes. Eventually, there was immediate and unquestioning compliance. My ex-husband had quelled the rebellion in three kids. He had created unfocused, freaked-out little robots who obeyed. [Read more…]

What theology knows and how it knows it

Naturally in the wake of the video suppression-and-unsuppression I’ve been thinking again about the “what” of theology. I’ve been thinking about theology as an academic discipline and department, and how that works, and relatedly, about how it knows what it claims to know, and how it knows it knows it. Yes really: both of those: because surely that’s a minimal requirement for an academic: not just to know things, but to know (and be able to explain) how you know them.

I always think about that when reading or listening to (listening to being a much slower and thus more squirmy frustrating process) John Haught and theologians like him (Alister McGrath for instance). I also think about it when reading Paul Tillich. I think about the “minimal requirement for an academic” aspect. How does he get away with it? How does this work? Is theology just exempt from that minimal requirement, and if so why? Just a hangover from the past, when theology was central as opposed to marginal-bizarre? [Read more…]

This tests _____________

So thinking about this athletic ability/strategic intelligence test I’ve been pondering what other tests would show.

A test for atheists and theists, for instance. A test in which the subjects would be told “this tests your generosity” – or warmth or empathy or compassion or altruism or kindness. I wonder if the theists would be primed to do better while the atheists would be primed to do worse.

That would be my guess, at least. I bet I have that stereotype. Do I also consciously believe it? Yes, maybe. I at least believe it’s possible.

I don’t think theists have a better metaethics than atheists; I think the reverse. But I think they might have a better motivation…depending on what kind of god they believe in. The god that a lot of people believe in is really quite nasty, and I don’t think that god motivates much extra kindness or generosity. Nevertheless “God” is supposed to be super-good, and people who both believe that and have a sane idea of what “good” means might well be motivated to try to live up to a god of that kind. That could be enough of an extra prod that they would actually be on average a few points more generous.

What if there were a test in which subjects were told it was testing their rationality? That one is more enigmatic to me, because I don’t know which stereotype believers would buy into – ours or theirs.

Or a test in which they were told it was testing for innate scientific ability? I bet that one would skew the other way – believers doing worse, atheists doing better. I’m just guessing. Social psychology is interesting though, no question.

Social contingencies

Thanks to Stacy Kennedy on the Stereotype threat thread I’m reading Claude Steele’s Whistling Vivaldi.

He notes that we in the US live in an individualistic society.

We don’t like to think that conditions tied to our social identities have much say in our lives, especially if we don’t want them to.

We’re supposed to rise above such things. He subscribes to that idea himself. But – [Read more…]

Have some slush

Changing the date on this because of renewed relevance.

A re-post of one from a year ago when I was reading God and the New Atheism by John Haught.

October 18, 2010

John Haught says, in God and the New Atheism, that gnu atheists get faith all wrong, at least from the point of view of theology, which

thinks of faith as a state of self-surrender in which one’s whole being, and not just the intellect, is experienced as being carried away into a dimension of reality that is much deeper and more real than anything that can be grasped by science and reason. [p 13]

You know…there’s a problem here. I would like to say something sober and restrained about that; I would like to give a cool, sarcasm-free account of what I think is wrong with it, for once; but I find it very hard to do that, because it seems so babyish. I can’t get past the babyish quality, because if I do, there’s nothing left. It’s babyish all the way down. And that’s typical of Haught, at least in this book. It’s just packed with baby talk. [Read more…]

The video

The Coyne-Haught video has been posted.

Watching. Watching and listening to Haught. Sigh.

We should talk about cosmic purpose; it’s good to talk about cosmic purpose. Metaphors are ok.

It’s a traditional philosophical view that a smaller thing can’t understand a greater thing.

There is evidence: the evidence that comes from being carried away by something very large, very important.

If this ultimate reality has no personality, if it’s an it, it’s smaller than we are.

Religions emphasize the importance of personal transformation.

Medieval philosopher would be skeptical that science is wired to understand deeper meaning.

I’m not convinced of anything yet. Perhaps that wasn’t the goal.