Darwinian theatrics

This sounds fun: a music theatre production illustrating Darwin’s theory of evolution.

Based on Haydn’s The Creation, Darwin’s Dream
imagines the founder of evolution meeting modern children and
challenging them to explore how his theory has advanced since his
death in 1882. Their quest takes them from the oceans where life is
believed to have begun, to Africa to meet a fossil hunter looking
for evidence of the earliest humans.

It’s also got a dance about DNA. Unfortunately, it’s in London…let’s at least have some of the music put on the web!

Where’s your nearest Cafe Scientifique?

Via Jim Lippard, here’s a nice, positive article on the Cafe Scientifique movement, which tries to make science informal and accessible to anyone. We’re doing it again tomorrow, in which I get to be the presenter and talk about “Why all the fuss about evolution?” I hope I don’t turn anyone off with my atheist schtick, in which I clean, fillet, fricassee, and eat a baby on stage.*

*Well, actually, looking at my talk, I don’t seem to actually mention atheism anywhere. I suspect that when the audience notices my horns and tail, though, they might ask about it—so I’ll come prepared for the Q&A with a baby in my pocket. Hey, how about if I cook it over a fire from a burning Bible?

A better strategy for advancing science

Matthew Nisbet has a good list of things we ought to be doing. Number one on the list is what I also think is the biggest thing we have to do:


And I have to admit that educating you, the readers of this weblog, is actually a small part of the task. The real job lies with our public school teachers—they’re the ones shaping the education of the next generation—and no matter what we do right now, the evolution-creation struggle in the public consciousness is going to be going on for at least the next 20 years. It’s very easy to wreck a school and foster ignorance; it’s very difficult to crawl out of the rubble.

Give me creaturely over preacherly any day

You can tell when a dogmatic theist has to review a book by an unapologetic atheist: there’s a lot of indignant spluttering, and soon the poor fellow is looking for an excuse to dismiss the whole exercise, so that he doesn’t have to actually think about the issues. That’s the case with Leon Wieseltier’s review of Dennett’s Breaking the Spell—it’s kind of like watching a beached fish gasp and flounder, yet at the same time he apparently believes he’s the one with the gaff hook and club.

It’s full of self-important declarations that reduce to incoherence, such as this one:

You cannot disprove a belief unless you disprove its content. If you believe that you can disprove it any other way, by describing its origins or by describing its consequences, then you do not believe in reason. In this profound sense, Dennett does not believe in reason. He will be outraged to hear this, since he regards himself as a giant of rationalism. But the reason he imputes to the human creatures depicted in his book is merely a creaturely reason. Dennett’s natural history does not deny reason, it animalizes reason.

One moment he’s telling us that just tracing the origins of an idea is insufficient to disprove it (sadly for Mr Wieseltier’s argument, there is no sign that Dennett disagrees), the next he’s telling us that the origin of Dennett’s reason is “creaturely” and “animalized”, and therefore of a lesser or invalid kind. I had no idea we could categorize reason by the nature of its source (I’d like to know what varieties of reason he proposes: “creaturely”, “human”, “divine”? Is there also a “vegetable reason”?), but even if we could, by his initial premise, it wouldn’t matter: he needs to address its content, not carp against it because it is the product of natural selection rather than revelation.

Then there’s this rather bewildering build-up. Wieseltier carefully builds a case that he has caught Dennett in an internal contradiction, an idea he pounces on with a kind of petty triumphal glee…but all it shows is that he doesn’t know what he’s talking about.

Like many biological reductionists, Dennett is sure that he is not a biological reductionist. But the charge is proved as early as the fourth page of his book. Watch closely. “Like other animals,” the confused passage begins, “we have built-in desires to reproduce and to do pretty much whatever it takes to achieve this goal.” No confusion there, and no offense. It is incontrovertible that we are animals. The sentence continues: “But we also have creeds, and the ability to transcend our genetic imperatives.” A sterling observation, and the beginning of humanism. And then more, in the same fine antideterministic vein: “This fact does make us different.”

Then suddenly there is this: “But it is itself a biological fact, visible to natural science, and something that requires an explanation from natural science.” As the ancient rabbis used to say, have your ears heard what your mouth has spoken? Dennett does not see that he has taken his humanism back. Why is our independence from biology a fact of biology? And if it is a fact of biology, then we are not independent of biology. If our creeds are an expression of our animality, if they require an explanation from natural science, then we have not transcended our genetic imperatives. The human difference, in Dennett’s telling, is a difference in degree, not a difference in kind—a doctrine that may quite plausibly be called biological reductionism.

To declare that we are not limited by our genetic imperatives does not in any way contradict the statement that we are material, biological beings with behaviors that can be explained scientifically, without recourse to the supernatural or any other kind of immaterial vitalism. Opposing simplistic genetic reductionism—which, by the way, is good to see from Dennett, because he has a bit of a reputation for being far too narrowly reductionist in his views—is not the same as denying a natural, biological basis for behavior. When Wieseltier tries to insist that genetic determinism is the same as biology, he’s just flaunting his own ignorance.

The whole review reads this poorly, and I suppose I could take it on paragraph by paragraph…but nah. Brian Leiter has already torpedoed it, so even this much seems like excess. The New York Times really needs to do a better job of finding qualified reviewers—it seems in this case they just found a guy anxious to posture against the ungodly, with no competence to actually judge the book.

No thanks, MPR

I often listen to Minnesota Public Radio on my drives to Minneapolis and back—I’ve got the 3 stations memorized (88.5, 88.9, and 91.1), and know where each one cuts out and I need to switch to the closer transmitter. My only complaint is the annoying, chirpy fund drives, which always drive me to fumble for some ‘foreign’ station…and that’s difficult. Here in the western part of the state most of what you find are country western and gospel and horrid pop rock stuff.

Now I have another reason to be irritated at those repetitive pleas for me to fork over a hundred bucks for a travel mug and the undying love of a radio executive. I’m with Jambo, who isn’t going to cough up a dime to them.

On the 2004 tax return, MPR listed the names and salaries of 13 officers or trustees, 12 of whom earned more than $100,000. [President and CEO, William] Kling received $326,700 in salary, pension and benefits, and incentive compensation at MPR. He earns roughly an additional $218,000 from American Public Media Group, the parent company of MPR.

A salary of half a million dollars? At a non-profit?