Hey, I thought an atheist was just someone who didn’t believe in gods

At least, that’s what people keep yelling at me. But apparently, even an idiot can recognize that there are wider implications to non-belief…of course, if you’re an idiot as big as Satoshi Kanazawa, you get them all wrong.

It is ironic because, according to Dawkins himself, I am actually more atheist than he is in the original meaning of the word. Fellow Big Think blogger Mark Cheney quotes Dawkins as saying “On a scale of seven, where one means I know he exists, and seven I know he doesn’t, I call myself a six. That doesn’t mean I’m absolutely confident, that I absolutely know, because I don’t.” It’s funny, because, unlike Dawkins, I absolutely know for sure that God doesn’t exist, as any scientist would. For scientists, it’s very simple; absolutely nothing exists in the universe, except for those entities for which there is credible scientific evidence for their existence. So I know for sure that God doesn’t exist for the same reason that I know Santa Claus or Superman doesn’t exist

But I am not an atheist.

So why does he argue that he’s not an atheist?

  • Because atheists are assholes.

  • Because religious people are not all evil and oppressive (except Islam! Islam is evil and oppressive!)

  • Because Americans are religious, and a Reader’s Digest survey found that New Yorkers are civil.

It’s a typical Kanazawa-style argument, in other words: stupid, reliant on assumed propositions, and using dubious statistical arguments and inferences, with a repulsive undercurrent of bigotry.

I’m happy to see you disassociate from atheism, Satoshi!

Goin’ Galt

I haven’t been paying much attention to Glenn Beck lately — he’s been plummeting into irrelevance, and seems mainly to show up as a joke — but I had to look at his plan to build a $2 billion Libertarian city.

Savor the unctuous delivery, and think about it. His grand plan is to attract privileged white people by highlighting the fact that he wants lots of immigrants, and that his city will be a place where you start at the bottom and work your way up; where you don’t need none of that there college education, we’ll just stick you in low-paying apprenticeships; there’s a small chunk of land over in this corner where some farmers will raise all the food for the city on a “ranch”; and gosh, we’ll all be happier and have more fun if we shut off all of our gadgets and get off the internet and play with rocks.

Yeah, that’s a great sales job.

I also liked the bit where he says that the entrance is modeled after Ellis Island, because that’s where “we” all came from. I guess “we” doesn’t include black or Hispanic or native Americans.

I wasn’t able to watch the whole thing. There’s only so much Liber-babbling I can stand. But somehow, I don’t think his weird city will ever appear.

Around FtB

It’s been a while! Lots of catching up to do.

Awww, he remembers me!

Ken Ham is complaining about someone lying about the content of the Creation “Museum” (I think the museum is so awful that lying could only improve it — but meanwhile, the student adresses those comments). But what warmed my black heart was that Kenny-Boy remembered my visit a few years ago, and quoted Mark Looy on a detail of that trip.

It helped that all 285 atheists/agnostics signed a statement that they would be civil—they did that when they checked in and got their tickets from their organizer, Lyz (who was a pleasure to work with). By the way, I did not request that the signed agreements were to be done (with the exception of getting the professor’s signature [he is an out-spoken atheist and anti-creationist, who is known for making vile comments], which we demanded in a certified letter mailed to him over a week ago)—to her credit, Lyz, after hearing our concerns about the web chatter about the possible behavior of her SSA group, did not want to see a ruckus in the museum, and she, I understand it, volunteered the idea of having her group sign such a statement (and we did verify with Lyz that the prof signed it).

It’s true! I did have to sign a promise not to be naughty in the “museum” — they were very concerned that we might have gay sex on the exhibits.

By the way, I’m still extra-special. Ham mentions the student’s name — Tyler Simko — and even links directly to his blog, Quantumaniac, but me? I’m still the vile Atheist Professor who must not be named.

I’m a little bit proud of that.

I spoke too soon

After admitting that the Muslims in the UK, at least, were a little bit better than the Christian fundamentalists in the US, look what Turkey has gone and done.

The Scientific and Technical Research Council of Turkey (TÜBİTAK) has put a stop to the publication and sale of all books in its archives that support the theory of evolution, daily Radikal has reported.

Where once Turkey had the pride of being one of the most secular Islamic nations, they’ve now fallen far.

What I taught today: a little old-school history of embryology

This is an abbreviated summary of my class lecture in developmental biology today. This was the first day of class, so part of the hour was spent on introducing ourselves and going over the syllabus, but then I gave a lightning fast overview of the history of developmental biology.

Classical embryology began with Aristotle, whose work was surprisingly good: he approached the problem of development with relatively few preconceptions and fairly accurately summarized what was going on in the development of the chick. Most of this old school embryology is descriptive and was really a narrow subset of anatomy, but there were a few major conceptual issues that concerned the old investigators, in particular the question of preformation (the plan of the embryo is laid out in the egg) vs. epigenesis (the plan of the embryo emerges progressively). Aristotle, by the way, was on the right side of this debate, favoring epigenesis.

In the 19th century, development was seen as a progressive process that paralleled the hierarchical organization of nature — that is, developmental biology, what there was of it, was coupled to the great ladder of being. This is not an evolutionary idea, but reflects the view that there was a coherent pattern of greater and lesser development that was part of a coherent divine plan for life on earth. The German ‘Natural Philosophers’ pursued this line of reasoning, often to degrees that now look ridiculous in hindsight. In contrast, there were developmental biologists like Karl Ernst von Baer who wanted nothing to do with a cosmic teleology but instead preferred to emphasize observation and data, and simple minimal hypotheses.

In the late 19th century, developmental biology split into two directions. One was a dead end; Ernst Haeckel basically lifted the explanatory framework of the natural philosophers, replaced divinity with evolution, and tried to present development as a parallel process to evolution. Von Baer had already demolished this approach, and despite a few decades of popularity Haeckelian recapitulation died as a credible framework for studying evolution in the early years of the 20th century. The other direction developmental biology took was Wilhelm Roux’s Entwicklungsmechanik, or experimental embryology. This was an approach that largely eschewed larger theoretical frameworks, and focused almost exclusively on observation and experimental manipulation of embryos. It was a successful discipline, but also divorced mainstream developmental biology from the evolutionary biology that was increasingly influential.

As examples of Entwicklungsmechanik, I discussed Roux’s own experiments in which he killed one cell in a two-cell embryo and saw partial embryos result, an observation that fit with a preformationist model, but more specifically a mosaic pattern of development, in which patterns of development were encoded into the cytoplasm or cortex of the egg. Those experiments were seriously flawed, however, because the dead cell was left attached to the embryo, and could have deleteriously affected development. The experiments of Hans Driesch were cleaner; he dissociated embryos at the four cell stage, cultured each blastomere independently, and discovered that each isolated cell developed fully into a complete, miniature larva.

Driesch, unfortunately, interpreted these results to imply that there was an entelechy, or guiding intelligence outside the embryo, and that the only conceivable explanation was the existence of purpose behind embryology. This was also a dead end; the modern explanation for the phenomena is that they regulated, that is, that cells determine their fate by interacting with one another, rather than some kind of cosmic plan. And that’s really going to be a major focus of this course: how do cells communicate with one another, how are genes regulated to set up coherent and consistent patterns of gene expression that produce the organized cell types we find in an adult multicellular plant or animal?

That set up the next lecture. Entwicklungsmechanik, while representing a solid and productive research program, quickly reached its limits, because what we really needed to examine were those patterns of gene expression rather than trying to infer them from observations of morphology. The big breakthrough was the melding of developmental biology and molecular biology — most of the modern developmental biology literature focuses on examining interactions between genes. So on Wednesday we’ll get another fast overview of the molecular genetics research program, and a bit of evo-devo.

Slide thumbnails (PDF)

A slight improvement

A recent debate among Muslims on evolution had a better outcome than most of the similar debates among Christians — they ended up laughing at the creationists.

The high quality of scientific and theological discussion exposed the shallowness of Islamic creationists, such as Harun Yahya. One of his acolytes, Oktar Babuna, presented his arguments from Istanbul, via the internet. He kept on pointing to fossils as evidence that species have never changed in history. He also discounted any historical changes in the DNA. Babuna’s arguments were countered earlier on by both Abouheif and Jackson. But he unintentionally served as a comic relief, when the audience realised that after several hours of discussion, almost all of his responses included the mention of “fossils”, irrespective of the topic of discussion.

Yeah, “fossils” is the only argument they’ve got, and it’s a bad one. Anyone who has browsed Yahya’s Atlas of Creation knows that that’s what it is: page after page of stolen photographs of fossils next to stolen photos of extant organisms, claiming that there has been no change at all in millions of years, therefore evolution is false.

So it’s actually good progress that they ended up finding Yahya absurd. In the US (the debate took place in London), we instead end up nominating the loons for high office.

But, not to be complacent…most of the discussion was about reconciling evolution with Islam, and they trotted out the usual tropes, from “God inserted Adam in the natural order” to “science only tells us ‘how’ things happen, and not ‘why'”, and claiming that “the miracle of Adam is preserved theologically” without recognizing that those positions are almost as laughable as Yahya’s and Babuna’s.

I also have to take exception to the editor’s summary of the article: “A high-quality debate of a sensitive topic did not disappoint, as all panellists bar one accepted the scientific consensus”. Nope. The scientific consensus is that there is no teleological imperative in evolution at all. The panelists accepted a phenomenological narrative of evolution, while implicitly rejecting the mechanistic underpinnings of the science.

It’s still progress, though. American fundamentalists aren’t even that far along yet.