Boom times for delusionists

delusionist

True confession: I have not read Charles Taylor’s A Secular Age. I have a copy, I started it on the basis of recommendations from smart people, and…I couldn’t make it past the introduction. It’s 800+ pages long, and it’s a solid block of rambling philosopherese. You know how some philosophers think that saying something ten times in increasingly convoluted language is communication? That’s Charles Taylor. It’s also Stephen Meyer, another philosopher who babbles on for 800 pages, but that’s about evolution, so I feel compelled to force my way through the nonsense. Taylor is a Catholic writing about secularism (but with less bias than you’d think, I’ve heard!), and so I lacked the imperative to plow ahead.

But now I’m in luck — a NY Times op-ed writer, which we all know is a sign of quality, has written a summary of the book. Only it’s by David Brooks. So now I get to see what a badly-written, complex book is about, as seen through the comfortably muddled brain of a painfully shallow tendentious thinker and equally awful writer. Others will have to judge whether Brooks summarizes the book fairly; all I can see is Brooks cheerfully wallowing in ideas that he already “knew” were correct.

I can see glimmerings of stuff I agree with, but it all gets a final twist that is most disagreeable. It’s frustrating because I don’t know how much of it is Brooks’ gloss and how much is Taylor. For instance, Taylor rejects a common myth of secularism:

Taylor’s investigation begins with this question: “Why was it virtually impossible not to believe in God in, say 1500, in our Western society, while in 2000 many of us find this not only easy but even inescapable?” That is, how did we move from the all encompassing sacred cosmos, to our current world in which faith is a choice, in which some people believe, others don’t and a lot are in the middle?

This story is usually told as a subtraction story. Science came into the picture, exposed the world for the way it really is and people started shedding the illusions of faith. Religious spirit gave way to scientific fact.

Taylor rejects this story. He sees secularization as, by and large, a mottled accomplishment, for both science and faith.

See, phrasing it as a “subtraction story” is what I find objectionable: it’s an additive story. Science and culture grew, adding more richness to society and the world of the mind, and making certain old ideas untenable but replacing them with many more. Why is it being called “subtraction”? I don’t know. At least Taylor is said to disagree with it too, although what the heck does he mean, “a mottled accomplishment” by “both science and faith”? Curse you, David Brooks, you cracked and sooty lens!

Advances in human understanding — not only in science but also in art, literature, manners, philosophy and, yes, theology and religious practice — give us a richer understanding of our natures. Shakespeare helped us see character in more intricate ways. An improvement in mores means we take less pleasure from bear-baiting, hanging and other forms of public cruelty. We have a greater understanding of how nature works.

These achievements did make it possible to construct a purely humanistic account of the meaningful life. It became possible for people to conceive of meaningful lives in God-free ways — as painters in the service of art, as scientists in the service of knowledge.

OK, where’s the “mottling”? This is secularism as an unalloyed good.

But, Taylor continues, these achievements also led to more morally demanding lives for everybody, believer and nonbeliever. Instead of just fitting docilely into a place in the cosmos, the good person in secular society is called upon to construct a life in the universe. She’s called on to exercise all her strength.

People are called to greater activism, to engage in more reform. Religious faith or nonfaith becomes more a matter of personal choice as part of a quest for personal development.

That’s the downside? That now we’re expected to be autonomous moral agents rather than unthinking servants of an established order? Sign me up for more of that. Brooks goes on to list doubt as a negative for religious people. I really don’t get it. I regard doubt as a virtue.

And then Brooks tells us about another problem: malaise.

Individuals don’t live embedded in tight social orders; they live in buffered worlds of private choices. Common action, Taylor writes, gives way to mutual display. Many people suffer from a malaise. They remember that many people used to feel connected to an enchanted, transcendent order, but they feel trapped in a flat landscape, with diminished dignity: Is this all there is?

Whenever a conservative uses that word, “malaise”, you know what’s coming: people are going to be said to be miserable because they aren’t living in a world exactly like the conservative’s ideal of the situation 50 to 100 years ago. That “enchanted, transcendent order” was the Catholic church that has spent the past few hundred years shaming healthy human sexuality while supposedly celibate priests were raping children. I suppose it was great if you were high up in the social ladder — hierarchies are always wonderful if you’re at the top of they pyramid of human misery — but imagine being a woman or poor in Western society at any time in the past: “trapped in a flat landscape, with diminished dignity” is a good description.

Secularism has the potential to break the old order and allow a new flourishing. What sad-faced Brooks describes is not malaise, but a new hope that encourages a restlessness for change, one in which smug overpaid NY Times op-ed writers are probably going to lose a few privileges.

Brooks’ (and maybe Taylor’s) only consolation is that maybe people will successfully find new religious lies to believe in.

But these downsides are more than made up for by the upsides. Taylor can be extremely critical of our society, but he is grateful and upbeat. We are not moving to a spiritually dead wasteland as, say, the fundamentalists imagine. Most people, he observes, are incapable of being indifferent to the transcendent realm. “The yearning for eternity is not the trivial and childish thing it is painted as,” Taylor writes.

Yes, it is.

Maybe Taylor is unable to see it himself since he doesn’t personally share the secular mindset, but yeah, seeking justification for your life in imaginary wish-fulfillment and magic is the real dead-end. When you turn away from that immature dream and look at how wonderful life is, that’s when you’ve grown up and can hope to find deeper satisfaction. I’m reminded of the end of the epic of Gilgamesh, when the hero returns disillusioned from his quest for immortality and realizes how awesome the accomplishments of real people are.

But this refocusing on the real world is not for Brooks. Oh, no; the happy message he takes away is that we’re still spiritual.

Orthodox believers now live with a different tension: how to combine the masterpieces of humanism with the central mysteries of their own faiths. This pluralism can produce fragmentations and shallow options, and Taylor can eviscerate them, but, over all, this secular age beats the conformity and stultification of the age of fundamentalism, and it allows for magnificent spiritual achievement.

I’m vastly oversimplifying a rich, complex book, but what I most appreciate is his vision of a “secular” future that is both open and also contains at least pockets of spiritual rigor, and that is propelled by religious motivation, a strong and enduring piece of our nature.

What the hell is a “spiritual achievement”? How can you have “spiritual rigor”?

I can imagine the relief that Brooks felt on reading a book about secularism and discovering that people are still buying the bullshit the priests and New Age wackos and other spiritual charlatans are selling. The kingdom still has employment opportunities for delusionists, his job is secure.

Sleazy Ray does it again

He’s still promoting his cheesy little home video, this time with a video featuring me. He has me briefly stating that “Evolution is an amoral process, a cruel and harsh process…” and then — well, watch it for yourself. You’ll be stunned at the crude response he makes, but you probably won’t be surprised.

I had to laugh. The man really is a simpleton with no moral compass, or as he would think, a typical product of evolution.

We can get those, too?

Speaking as a man, I think I should have all the things and be the final authority on everything. Perhaps some of my resentment of women is because they are biologically permitted some experiences that I can’t share, which is NO FAIR. I must be the boss of everything!

So I am deeply impressed with this Brave Hero, who has apparently discovered a way to do something that I once would have thought was unique to reproductive females.

abortionregret

Well, he certainly has all the authority on that issue now, doesn’t he?

Here’s a useful word for you: confabulation

Eben Alexander, the doctor who claimed to have visited heaven, is slowly getting exposed as a guy who makes stuff up (sadly, most of the story is behind a paywall…you’ll have to get the details second-hand). I could have told you that. Wait, I did tell you that.

What’s really unfortunate is that even discovering that the entire story was a hallucination by a diseased mind is probably not going to matter a bit to producers of the planned Hollywood movie.

Hey, my colon was talking to me all day yesterday — it was a miracle. Can I get a movie deal?

Imagine if an atheist jumped onto a Christian monument as it was being dedicated…

Remember this. When American Atheists set up a monument at a Florida courthouse (it was part of an agreement that the court would permit many different flavors of ideas), Eric Hovind leapt on it to “proclaim the truth that Jesus Christ is Lord”.

What an ass.

And we atheists are supposed to be the intolerant ones? Right. Anyone want to take any bets on whether some of the local Christians aren’t planning to vandalize the monument at the first opportunity?

Lie harder, little man

Ray Comfort is pushing his new creationist movie with a lie. He’s setting it up that Richard Dawkins talks about the evidence for evolution, but that he went to real scientists and asked them, and Ray is going to spring a surprise on him — Comfort implies that the scientists disagreed.

I was one of those scientists. NO, I did not disagree with Dawkins about evolution or the evidence for evolution; NO, nothing I said provided any support to creationist claims; NO, there is not a lack of evidence for evolution.

What actually happened is that I briefly discussed the evidence for evolution — genetics and molecular biology of fish, transitional fossils, known phylogenies relating extant groups, and experimental work done on bacterial evolution in the lab, and Ray Comfort simply denied it all — the bacteria were still bacteria, the fish were still fish. I suspect the other scientists did likewise: we provided the evidence, Ray Comfort simply closed his eyes and denied it all.

Richard Dawkins will not be at all surprised that Ray Comfort is a dishonest fool.

The MFAP Hypothesis for the origins of Homo sapiens

I know you’re thinking we’ve had more than enough discussion of one simplistic umbrella hypothesis for the origin of unique human traits — the aquatic ape hypothesis — and it’s cruel of me to introduce another, but who knows, maybe the proponents of each will collide and mutually annihilate each other, and then we’ll all be happy. Besides, this new idea is hilarious. I’m calling it the MFAP hypothesis of human origins, which the original author probably wouldn’t care for (for reasons that will become clear in a moment), but I think it’s very accurate.

A list of traits distinguishing humans from other primates
DERMAL FEATURES
Naked skin (sparse pelage)
Panniculus adiposus (layer of subcutaneous fat)
Panniculus carnosus only in face and neck
In “hairy skin” region:
 – Thick epidermis
 – Crisscrossing congenital lines on epidermis
 – Patterned epidermal-dermal junction
Large content of elastic fiber in skin
Thermoregulatory sweating
Richly vascularized dermis
Normal host for the human flea (Pulex irritans)
Dermal melanocytes absent
Melanocytes present in matrix of hair follicle
Epidermal lipids contain triglycerides and free fatty acids

FACIAL FEATURES
Lightly pigmented eyes common
Protruding, cartilaginous mucous nose
Narrow eye opening
Short, thick upper lip
Philtrum/cleft lip
Glabrous mucous membrane bordering lips
Eyebrows
Heavy eyelashes
Earlobes

FEATURES RELATING TO BIPEDALITY
Short, dorsal spines on first six cervical vertebrae
Seventh cervical vertebrae:
– long dorsal spine
– transverse foramens
Fewer floating and more non-floating ribs
More lumbar vertebrae
Fewer sacral vertebrae
More coccygeal vertebrae (long “tail bone”)
Centralized spine
Short pelvis relative to body length
Sides of pelvis turn forward
Sharp lumbo-sacral promontory
Massive gluteal muscles
Curved sacrum with short dorsal spines
Hind limbs longer than forelimbs
Femur:
– Condyles equal in size
– Knock-kneed
– Elliptical condyles
– Deep intercondylar notch at lower end of femur
– Deep patellar groove with high lateral lip
– Crescent-shaped lateral meniscus with two tibial insertions
Short malleolus medialis
Talus suited strictly for extension and flexion of the foot
Long calcaneus relative to foot (metatarsal) length
Short digits (relative to chimpanzee)
Terminal phalanges blunt (ungual tuberosities)
Narrow pelvic outlet

ORGANS
Diverticulum at cardiac end of stomach
Valves of Kerkring present in small intestines
Mesenteric arterial arcades
Multipyramidal kidneys
Heart auricles level
Tricuspid valve of heart
Laryngeal sacs absent
Vocal ligaments
Prostate encircles urethra
Bulbo-urethral glands present
Os penis (baculum) absent.
Hymen
Absence of periodic sexual swellings in female
Ischial callosities absent
Nipples low on chest
Bicornuate uterus (occasionally present in humans)
Labia majora

CRANIAL FEATURES
Brain lobes: frontal and temporal prominent
Thermoregulatory venous plexuses
Well-developed system of emissary veins
Enlarged nasal bones
Divergent eyes (interior of orbit visible from side)
Styloid process
Large occipital condyles
Primitive premolar
Large, blunt-cusped (bunodont) molars
Thick tooth enamel
Helical chewing

BEHAVIORAL/PHYSIOLOGICAL
Nocturnal activity
Particular about place of defecation
Good swimmer, no fear of water
Extended male copulation time
Female orgasm
Short menstrual cycle
Snuggling
Tears
Alcoholism
Terrestrialism (Non-arboreal)
Able to exploit a wide range of environments and foods

RARE OR ABSENT IN NONHUMAN PRIMATES:
Heart attack
Atherosclerosis
Cancer (melanoma)

First, the author of this new hypothesis provides a convenient list of all the unique traits that distinguish humans from other primates, listed on the right. It falsely lists a number of traits that are completely non-unique (such as female orgasm and cancer), or are bizarre and irrelevant (“snuggling”, really?). It’s clearly a selective and distorted list made by someone with an agenda, so even though some items on the list are actually unusual traits, the list itself is a very poor bit of data.

But set those objections to the list aside for a moment, and let’s consider the hypothesis proposed to explain their existence, the MFAP Hypothesis of Eugene McCarthy, geneticist. I will allow him to speak for himself at length; basically, though, he proposes that the way novel traits appear in evolution is by hybridization, by crosses between two different species to produce a third with unique properties.

Many characteristics that clearly distinguish humans from chimps have been noted by various authorities over the years. The task of preliminarily identifying a likely pair of parents, then, is straightforward: Make a list of all such characteristics and then see if it describes a particular animal. One fact, however, suggests the need for an open mind: as it turns out, many features that distinguish humans from chimpanzees also distinguish them from all other primates. Features found in human beings, but not in other primates, cannot be accounted for by hybridization of a primate with some other primate. If hybridization is to explain such features, the cross will have to be between a chimpanzee and a nonprimate — an unusual, distant cross to create an unusual creature.

For the present, I ask the reader to reserve judgment concerning the plausibility of such a cross. I’m an expert on hybrids and I can assure you that our understanding of hybridization at the molecular level is still far too vague to rule out the idea of a chimpanzee crossing with a nonprimate. Anyone who speaks with certainty on this point speaks from prejudice, not knowledge.

Let’s begin, then, by considering the list in the sidebar at right, which is a condensed list of traits distinguishing humans from chimpanzees — and all other nonhuman primates. Take the time to read this list and to consider what creature — of any kind — it might describe. Most of the items listed are of such an obscure nature that the reader might be hard pressed to say what animal might have them (only a specialist would be familiar with many of the terms listed, but all the necessary jargon will be defined and explained). For example, consider multipyramidal kidneys. It’s a fact that humans have this trait, and that chimpanzees and other primates do not, but the average person on the street would probably have no idea what animals do have this feature.

Looking at a subset of the listed traits, however, it’s clear that the other parent in this hypothetical cross that produced the first human would be an intelligent animal with a protrusive, cartilaginous nose, a thick layer of subcutaneous fat, short digits, and a naked skin. It would be terrestrial, not arboreal, and adaptable to a wide range of foods and environments. These traits may bring a particular creature to mind. In fact, a particular nonprimate does have, not only each of the few traits just mentioned, but every one of the many traits listed in th sidebar. Ask yourself: Is it is likely that an animal unrelated to humans would possess so many of the “human” characteristics that distinguish us from primates? That is, could it be a mere coincidence? It’s only my opinion, but I don’t think so.

Look at the description of the putative non-primate parent in the last paragraph above. What animal are you thinking of? It’s probably the same one McCarthy imagined, which is why I’ve decided that this explanation for human origins must be called the Monkey-Fucked-APig hypothesis, or MFAP for short.

Let’s be perfectly clear about this. McCarthy’s hypothesis is that once upon a time, these two met and had sex,

angrypigangrychimp

And that they then had children that were…us.

That’ll learn me. I thought this South Park clip was a joke.

One thing that struck me in reading McCarthy’s claim is how they are so similar to the claims of the soggy ape fans — they even use the very same physiological and anatomical features to argue for their delusion. For instance, I’ve read aquatic ape proponents’ arguments that the shape of our nose is adaptive for streamlining and for preventing water from flowing into the nostrils while propelling ourselves forward through the water…but compare that to the MFAP.

Neither is it clear how a protrusive cartilaginous nose might have aided early humans in their “savannah hunter lifestyle.” As Morris remarks, “It is interesting to note that the protuberant, fleshy nose of our species is another unique feature that the anatomists cannot explain.” This feature is neither characteristic of apes, nor even of other catarrhines. Obviously, pigs have a nose even more protuberant than our own. In a pig’s snout, the nasal wings and septum are cartilaginous as ours are. In contrast, a chimpanzee’s nose “is small, flat, and has no lateral cartilages”. A cartilaginous nose is apparently a rare trait in mammals. Primatologist Jeffrey Schwartz goes so far as to say that “it is the enlarged nasal wing cartilage that makes the human nose what it is, and which distinguishes humans from all other animals.” The cartilaginous structure of the pig’s snout is generally considered to be an “adaptation” for digging with the nose (rooting). Rooting is, apparently, a behavior pattern peculiar to pigs. Other animals dig with their feet.

Point, MFAP. Of course, just as I would point out to aquatic ape people, we do have an explanation for the nose: recession of the facial bones associated with reduced dentition, along with retention of the bones associated with the respiratory apparatus. The protuberant nose is simply a ridge made apparent by the receding tide of our chewing apparatus. McCarthy uses evidence as badly as does every wet ape fan.

Now, why won’t this hybridization claim work? Well, there are the obvious behavioral difficulties, even if it were cytogenetically possible. We’d have to have pigs and chimps having sex and producing fertile offspring, and those human babies (remember, this is a saltational theory, so the progeny would have all the attributes of a third species, ours) would have to be raised by chimps. Or pigs. I don’t think either is a reasonable alternative, and a band of chimps would probably be no more charitable to a helpless fat blob of a baby than Mr Wu’s pigs.

However, no one reasonably expects pigs and chimps to be interfertile. The primate and artiodactyl lineages have diverged for roughly 80 million years — just the gradual accumulation of molecular differences in sperm and egg recognition proteins would mean that pig sperm wouldn’t recognize a chimpanzee egg as a reasonable target for fusion. Heck, even two humans will have these sorts of mating incompatibilities. Two species that haven’t had any intermingling populations since the Cretaceous? No way.

pig-chimp_lca

But further, even if the sperm of one would fuse with the egg of another, there is another looming problem: chromosome incompatibilities. Pigs have 38 chromosomes, chimpanzees have 48. Cells are remarkably good at coping with variations in chromosome number, and even with translocations of regions from one chromosome to another; and further, pigs and people even retain similar genetic arrangements on some of their chromosomes. There are pig chromosomes that have almost the same arrangement of genes as a corresponding human chromosome.

But there are limits to how much variation the cell division machinery can cope with. For instance, with fewer chromosomes than we primates have, that means you need to line up multiple primate chromosomes to match a single pig chromosome (this pairing up is essential for both mitosis and meiosis). Look at pig chromosome 7, for instance: it corresponds to scrambled and reassembled bits of human chromosomes 6, 14, and 15.

Blocks of conserved synteny between pig and human. (a) Pig SSC7 to human chromosomes 6, 14 and 15. (b) HSA13 compared to pig chromosome 11. Block inversions between pig and human are denoted with broken lines. Contig coverage is depicted by bars in the center of SSC7 and HSA13.

Blocks of conserved synteny between pig and human. (a) Pig SSC7 to human chromosomes 6, 14 and 15. (b) HSA13 compared to pig chromosome 11. Block inversions between pig and human are denoted with broken lines. Contig coverage is depicted by bars in the center of SSC7 and HSA13.

Maybe that would work in mitosis within the hybrid progeny — you’d have three chromosomes from the human/chimp parent twisted around one chromosome, but they would be able to pair up, mostly, and then separate to form two daughter cells. But meiosis would be total chaos: any crossing over would lead to deletions and duplications, acentric and dicentric chromosomes, a jumble of broken chromosomes. That would represent sterile progeny and an evolutionary dead end.

But we wouldn’t have to even get that far. Human and chimpanzee chromosomes are even more similar to one another, and there are no obvious chromosomal barriers to interfertility between one another. If hybridization in mammals were so easy that a pig and a chimp could do it, human-chimp hybrids ought to be trivial. Despite rumors of some experiments that attempted to test that, though, there have been no human-chimp hybrids observed, and I think they are highly unlikely to be possible. In this case, it’s a developmental problem.

For example, we have bigger brains than chimpanzees do. This is not a change that was effected with a single switch; multiple genes had to co-evolve together, ratcheting up the size in relatively incremental steps. So you could imagine a change that increased mitotic activity in neural precursors that would increase the number of neurons, but then you’d also need changes in how those cells are partitioned into different regions, and changes in the proliferation of cartilage and bone to generate a larger cranium, and greater investment in vascular tissue to provide that brain with an adequate blood supply.

Development is like a ballet, in which multiple players have to be in the right place and with the right timing for everything to come off smoothly. If someone is out of place by a few feet or premature by a few seconds in a leap, the dancers could probably compensate because there are understood rules for the general interactions…but it would probably come off as rough and poorly executed. A hybrid between two closely related species would be like mixing and matching the dancers from two different troupes to dance similar versions of Swan Lake — everything would be a bit off, but they could probably compensate and muddle through the performance.

Hybridizing a pig and a chimp is like taking half the dancers from a performance of Swan Lake and the other half from a performance of Giselle and throwing them together on stage to assemble something. It’s going to be a catastrophe.

But here’s the deal: maybe I’m completely wrong. This is an experiment that is easily and relatively cheaply done. Human sperm is easily obtained (McCarthy probably has a plentiful supply in his pants), while artificial insemination of swine is routine. Perhaps McCarthy can report back when he has actually done the work.


Humphray SJ, Scott CE, Clark R, Marron B, Bender C, Camm N, Davis J, Jenks A, Noon A, Patel M, Sehra H, Yang F, Rogatcheva MB, Milan D, Chardon P, Rohrer G, Nonneman D, de Jong P, Meyers SN, Archibald A, Beever JE, Schook LB, Rogers J. (2007) A high utility integrated map of the pig genome. Genome Biol. 8(7):R139.

Tilling the fields of the enlightenment

While I was preoccupied with promoting women’s rights in Ireland, Time magazine apparently decided that atheists were miserly skinflints who lacked a social conscience. Ed is encouraging a letter writing campaign — send your disagreement to letters@time.com — but maybe we should think about sending a mission of atheist care workers to New York to enter their editorial offices and labor to bring them out of their wretched ignorance. It seems a shame that supposedly literate, intelligent workers are doomed to be doing their job so poorly.