She’s gotten a little chunky over two millennia

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Some Irish workmen were cutting down a tree, and lo and behold, the stump supposedly resembles the Virgin Mary, although how they found a hymen in that lump, I don’t know. The real source of amusement, though, is the way it has put the local Catholic church representatives in a dither.

Local parish priest Fr Willie Russell said on radio station Limerick Live 95FM yesterday that people should not worship the tree. “There’s nothing there . . . it’s just a tree . . . you can’t worship a tree.”

I hope the Irish druids are going to be rightly upset at this horribly offensive slur against their faith.

A spokesman for the Limerick diocesan office said the “church’s response to phenomena of this type is one of great scepticism”.

R i g h t. That would be a first.

“While we do not wish in any way to detract from devotion to Our Lady, we would also wish to avoid anything which might lead to superstition,” he said.

Says the fellow with a fine collection of saints’ feast days, magic crackers, sacred relics, and chants and rituals to invoke supernatural powers.

Collins to head NIH

Oh, great. He’s been appointed by Obama.

He’ll do a fine job…he’s a competent administrator. I think we can trust him to manage the institution smoothly.

We can also trust him to drape Jesus over every major announcement, use the office as a platform for promoting religiosity, and otherwise taint the whole business with embarrassingly inane nonsense…just as he did with the human genome press conference. Isn’t it about time our government promoted secular values that work over these antique and ineffective superstitions that just make their proponents look goofy?

The power of nonsense

Forgive me, readers, but Madeline Bunting has raised up her tiny, fragile pin-head again, and I must address her non-arguments once more. Well, not her non-arguments, actually, but the same tedious non-arguments the fans of superstition constantly trundle out. She was at some strange conference where only people who love religion spoke and came away with affirmations of the usual tripe. It’s as if the “New Atheists” have provoked a counter-attack by critics armored in pudding and armed with damp sponges.

…the Archbishop of Canterbury was brisk, and he warned, “beware of the power of nonsense”. Science’s triumphalist claim as a competitor to failed religion was dangerous. In contrast, he offered an accommodation in which science and religion were “different ways of knowing” and “what you come to know depends on the questions you start with”. Different questions lead to “different practices of learning” – for example different academic disciplines. Rather than competitors, science and religion were both needed to pursue different questions.

We’re quite aware of the power of nonsense — and I agree that it certainly has a powerful draw on some people, from those who frolic with fairies to the Archbishop of Canterbury. That’s the frightening element of this whole argument, that people get sucked into spiritual fol-de-rol and think they’re suddenly deep and perceptive thinkers, and that waving a little fluff at the atheists will make them run away.

We often get this vague claim that religion is a different methodology and a different way of knowing things, and that judging religion as a science is a category error. Very well: different way of knowing what? What are these different questions that they are asking, how do they propose answering them, and why should we think these questions are even worth asking, and that their answers are valid? They never seem to get around to the specifics.

I mean, religion might well be the only avenue for addressing the question of how many bicycles are being peddled by angels right now, but that’s because it’s an irrelevant question that doesn’t affect our lives or the universe in any way, doesn’t have any way of being answered, and is built around imaginary referents, “angels”, for which we don’t even have evidence of their existence. But if religion is a way of knowing, how do they know what the answer is? What is their methodology? How do they verify their answers? Why is it that every religion, and even every individual within a religion, comes up with different answers?

That’s an example of a trivial question, but the same problems apply to the big questions central to their beliefs. How do we even know that we need redemption from sin? Is sin even a valid concept? They can’t answer these questions in an independently verifiable way.

Even when they try to get specific, they are hopelessly vague.

The second question from the audience – from the philosopher Mary Midgley – was what comes next? What both science and religion needed, argued Conway Morris was a more fruitful conversation. He raised the possibility that religion might be needed to help develop understanding into questions which have baffled scientists such as the nature of consciousness. The future of science is a series of imponderables, he concluded, and it may require a set of scientific skills “of which we have no inkling at the moment.”

I think the fruitful conversation we need between science and religion is more of a loud roar from the science side to silence the lies of the faithful. This argument that we need more input from religion comes almost entirely from those already committed to the superstition — personally, I think we could use entirely less babbling gobbledygook from the apologists.

But Conway Morris’s suggestion is pointless. How will religion help us understand the nature of consciousness? Having someone assert that it is the product of ghosts, spirits, or other such invisible manifestations from some non-place outside our universe is, it has turned out, a useless, unproductive, and old, dead hypothesis. Just to suggest that we may need new ways of thinking to approach a complex problem does not imply in any way that a very old way of thinking has some utility.

People like Conway Morris keep claiming that science and religion are not only compatible, but that both are necessary. I don’t buy it. I have two simple questions for those who claim that the two are complementary.

  1. What specific fundamental principles of your religion do you actually use in your science? I don’t mean just general ethical principles, because atheists also have those, but tell me something specific about how you apply your religion to science?

  2. Do you apply scientific principles to your religion, and do you do so consistently? Do you, for instance, test religious claims with experiment?

When you put it that specifically, most of the religious scientists I know would unashamedly and rightly say that no, they practice science in the lab or field without expectation of an intervention by Jesus to change the results, and that no, turning the skeptical tools of science against their faith would be inappropriate, or that god is not subject to our scrutiny. This is not compatibility. This is tergiversation. The only way they can claim compatibility is by pointing out that some individuals practice both religion and science, like Simon Conway Morris, but that says nothing, since people are damned good at encompassing contradictions.

For a terrifying look at what we get with religion, turn to this a review of Karen Armstrong’s What Religion Really Means. What a promising title! We godless atheists are always being told that we don’t really understand the depth of religion, so a book that promises to clearly state what it is sounds like a welcome addition to the debate. Until, that is, you read what she says it means.

She draws on 2,000 years of Christian theology and mysticism to demonstrate rich alternative ideas of the divine. Back in the 4th century AD, long before Wittgenstein and Derrida, Bishop Basil of Caesarea understood all about the limits of language, and stated them rather more clearly, too. “Thought cannot travel outside was, nor imagination beyond beginning.” God is, by definition, infinitely beyond human language. Earlier still, the Christian scholar Origen (185-254) discussed the “incongruities and impossibilities” in scripture. The fact that Dawkins et al think that pointing out the Bible’s imperfections undermine Jewish or Christian belief only demonstrates their ignorance of the traditions they presume to undermine. Of course it’s not meant to be understood literally, the early Christians seem to sigh across the centuries.

Armstrong further shows how even the words “I believe” have changed, and become scientised, to mean “I assert these propositions to be empirically correct.” Yet the original Greek pisteuo means something much more like “I give my heart and my loyalty.” In the gospels, she says, quoting the great German theologian Rudolf Bultmann, Jesus himself sees God not as “an object of thought or speculation, but as an existential demand”.

What a sodden pile of words rendered meaningless by the attempt to bloat their meaning.

Yes, we know that many rarefied theologians believe in a lot of airy nonsense, but let’s not pretend that the vast majority of Christians would not reject those claims out of hand — they are far more literal. Or, rather, they claim to be more literal, but actually hold a body of faith that is just as subjective, just as highly evolved and refined, as the set of beliefs held by the most opaque and obfuscatory theologian. There really isn’t much difference in the methodology of Rudolf Bultmann or Ken Ham — both are piling up the subjective bullshit as fast as they can shovel it, they are just using different conventions and different language tailored to their different audiences. It’s simply different…framing.

As an example of Bunting’s different way of knowing and different kinds of questions and different practices of learning, though, what do I learn from that slippery gemisch of pious protestations? One thing and one thing only: the power of nonsense.

I think we’ve all mastered that lesson by now. It’s time for the theologians to grow up and move on to questions with some heft and meaning, that are actually applicable to our lives and our culture.

Robert Hinde has the courage of his convictions

I just got this note from Richard Dawkins, who is attending the Cambridge Darwin Festival.

Robert Hinde is the elder statesman of the science of Ethology and one one of the most respected figures in British biology. I just met him at the big Cambridge Darwin Festival. Robert had agreed to speak in one of the sessions on ‘Religion and Science’ but withdrew on learning that it was sponsored by the Templeton Foundation. He is now even more respected among British biologists.

We need more of this kind of action, and we need to publicize it more.

One other curious phenomenon: I searched the website for the festival for mention of the Templeton Foundation sponsorship. It’s not there! It is, apparently, noted in very small type on the printed program. Isn’t that odd that a big bucks foundation would be so shy about having their involvement advertised? Maybe it’s because it’s getting around that associating with the Templeton is a mark of shame, and the Templeton itself has noticed that people tend to turn away when their name is mentioned. Or maybe they’re just noble and self-effacing. Right.

Every religion has its insane elements

Orthodox Jews are rioting in Jerusalem. The reason: because the city allows a parking lot to remain open on Saturday, which means people are able to drive on their holy day, which they consider sacred. Anne Barker was there to record the event as a journalist, and she switched on her recorder to document it all — when the protesters turned on her.

I found myself herded against a brick wall as they kept on spitting – on my face, my hair, my clothes, my arms.

It was like rain, coming at me from all directions – hitting my recorder, my bag, my shoes, even my glasses.

Big gobs of spit landed on me like heavy raindrops. I could even smell it as it fell on my face.

Somewhere behind me – I didn’t see him – a man on a stairway either kicked me in the head or knocked something heavy against me.

I wasn’t even sure why the mob was angry with me. Was it because I was a journalist? Or a woman? Because I wasn’t Jewish in an Orthodox area? Was I not dressed conservatively enough?

In fact, I was later told, it was because using a tape-recorder is itself a desecration of the Shabbat even though I’m not Jewish and don’t observe the Sabbath.

This is something too many religious people fail to understand — you can practice your religion, other people can practice their religion, but you don’t get to tell other people that they must practice your religion. If your crazy superstition says you aren’t allowed to push a button on a certain day of the week, then don’t. If your old myths claim that your god turns into a cracker when the right ritual is carried out, go ahead and believe that. If your dogma dictates that you should visit a certain magic rock before you die, then go ahead, make your pilgrimage.

But excuse us, everyone who doesn’t have these wacky ideas has a perfect right to push the button, disrespect your cracker, or stay home and skip the crowds…and we also have the right to point and laugh at you. And if you are so intolerant, so irrational, and so vicious as to try and impose your foolishness on others, especially in such disgusting ways, then we have an obligation to use civic law and the power of the state to protect those others’ liberties.

Unfortunately, some states become so entangled in the religious absurdities of a segment of their society that they lose the ability to protect every citizen’s rights. That’s happening in Israel, and it’s happening to a lesser degree here in the US.

Unbelievable?

As mentioned previously, my interview on British Christian talk radio is now available — you can download the mp3 directly, and you can join in an online discussion, in which I am accused of “scientism”…which is rather pecuilar, given that in the interview I rather specifically said there were phenomena for which science is not the best tool for examination (although I would also say that there are no phenomena which require something beyond natural mechanisms).

The interviewer also thinks Plantinga’s arguments are good, which we didn’t talk about at all, but which would have triggered some on-air gagging noises if they had come up.

I may not be perfectly rational, but my magic invisible monkeys are!

John Wilkins has tried to make some arguments for accommodationism. I am unimpressed. He makes six points that I briefly summarize here, with my reply.

  1. It’s the job of the religious to reconcile their beliefs with science, and atheists don’t get to “insist that nobody else can make the claim that their religious belief is consistent with science.” The first part is obvious — we aren’t going to compromise science with superstition, nor are we going to make excuses for them. The second part makes no sense. Nobody has been making that demand…but we will point out how silly the excused people make are.

  2. The usual excuse that making nice with religion is strategic, coupled with the claim that religion is always going to be around. Other people can be strategic. Scientists just ought to be honest. As for the tired argument that religion will always be around — no. Some of us have shed the old myths. More will follow. I don’t have any problem seeing a coming future where religious belief is an irrelevant minority position. Of course, if you start out with a defeatist attitude, it becomes a bit more difficult.

  3. Some scientists are religious, and we don’t have the right to insist that they give it up. I have not heard a single atheist insist that anyone must give up their religion. I can imagine a majority voluntarily giving it up, but my imagination fails at the idea of going up to some believer and ordering them to stop believing. How do we do that? So, sorry, Wilkins — it’s another complaint about something no one is proposing.

  4. Scientific institutions shouldn’t be asserting that science is compatible with religion — let the religious do that themselves. That’s the very same thing the atheists have been saying all along.

  5. Religion has always been wrong about the natural world, but religion is seeking knowledge of something different. Again, first part fine, second part weird. What knowledge? Can you even call it “knowledge” if it’s nothing that anyone can know? Why should we accept any claims by religion?

  6. NOMA is wrong, and there is no war between religion and science. Wilkins continues his pattern of being half right. I agree that NOMA was a false attempt at reconciliation. I disagree that there is no conflict between religion and science. Religion is an archaic, failed mode of thinking that continues to demand greater respect than it deserves, and exploits tradition, fear, and emotion to maintain its undeserved position. Wilkins tries to compare it to two dancers jostling for space on a dance floor, I prefer to think of it as one dancer, humanity, afflicted with lice, religion, and twitching and squirming unpleasantly while struggling with a persistent parasite.

So, a resounding “eh”. However, then he tosses out this bizarre bit of philosophical insipidity that irritates, like an annoying bit of grit in my shoe. It’s one of those superficially reasonable comments that, with just a little thought, looks awfully stupid.

Only those who are completely without self-knowledge think they are entirely rational on every subject, and that this licenses attacking others for their perceived failings in that respect. I know I won’t change their mind either.

Grrr. Once again, we’ve got a caricature of the atheist position: who among us claims perfect self-knowledge and flawless rationality? We’re human beings, last I looked. However, to imply that we can therefore have no license to criticize irrationality is to claim that no one can say anything ever against foolishness. It’s an abdication of intellectual responsibility.

If I were to announce that I were absolutely rational and that I had perfect knowledge, I would expect to be rightfully attacked by people like John Wilkins for my obvious failing. Hey, he just did — even though I’ve never made such an assertion. But I think we’d both agree that such an extravagant claim would most definitely be an astonishing foolishness that ought to be smacked down. What a crazy idea!

John clearly thinks some philosophical claims are wrong. But the curious thing is that he thinks certain other claims are beyond our capacity to criticize.

If, for instance, someone believes that a god gave us magical absolution by turning into a man and dying temporarily, well, heck—that may not be an irrational, wacky idea at all. If this someone claims that they have a magical communication line to an omniscient superman who assures him that the 36-hour death absolution was really, really true, we should step back, take a charitably philosophical view of the idea, and abstain from calling him a very silly man.

There are limits to what we can attack as bad ideas.

But, apparently, there are no limits to the absurdities that the religious can advance.

It’s an asymmetrical situation that will be maintained as long as we have people insisting that we grant religious ideas a specially protected status. I reject that — I’m going to insist that it is fair game to attack the obvious failings of religion. And it’s not because I am unaware of the limitations of my knowledge, or because I believe I’m flawlessly rational.

It’s because the invisible monkeys in my pants dart out every once in a while to whisper the truth in my ear, in the ancient language of omniscient primates. And that is a source of knowledge nobody can attack me on, by Wilkins’ rules.

Christian faith is at odds with science

Yesterday morning, I was in a discussion on UK Christian talk radio on the topic of “Is Christian faith at odds with science?”, with Denis Alexander of the Faraday Institute for Science and Religion. It’s going to be available as a podcast at sometime in the next day, but I may not be able to link to it right away — tomorrow I fly away to Germany for a week, so my schedule is going to be a bit chaotic for a while.

Don’t expect fireworks. It was the usual feeble accommodationist claptrap, but I had my nice man hat on and actually tried to get across some basic ideas. To no avail, of course, but at least I tried.

I have now discovered that I was trying to make the same points Lawrence Krauss is doing in the Wall Street Journal: religion is wrong. It’s a set of answers, and worse, a set of procedures, that don’t work. That’s the root of our argument that religion is incompatible with science.

That word, “incompatibility”, is a problem, though. The uniform response we always get when we say that is “Hey! I’m a Christian, and I’m a scientist, therefore they can’t be incompatible!” Alexander was no exception, and said basically the same thing right away. It’s an irrelevant point; it assumes that a person can’t possibly hold two incompatible ideas at once. We know that is not true. We have complicated and imperfect brains, and even the most brilliant person on earth is not going to be perfectly consistent. When we talk about incompatibility, we have to also specify what purposes are in conflict, and show that the patterns of behavior have different results.

For instance, if you just like to go to church because you enjoy the company, then the purpose of religion to you is to reinforce social bonds — so of course there is no incompatibility between science and religion there. If you go for the choir (as Stephen Jay Gould was known to do), you’re there to enjoy the music, and science does not dictate that human beings are not allowed to enjoy music. For that matter, science doesn’t say that someone is not allowed to enjoy the perverse circumlocutions of theology, so if someone attends for the religion sensu strictu, no problem.

But in a debate about the compatibility of science and religion, we have to put the argument in an appropriate context and define a specific shared purpose for both science and religion — it’s the only legitimate ground for discussion. In this case, what we’re trying to do is address big questions (remember, the Templeton Foundation says they’re all about those “big questions”) about the nature of the universe, about our history, about how we function, and then we encounter a conflict: religion keeps giving us different answers. Very different answers. They can’t all be right, and since no two religions give the same answers, but since science can generally converge on similar and consistent answers, I know which one is right. And that makes religion simply wrong.

We have to look at what they do to see why. In order to probe the nature of the universe around us, science is a process, a body of tools, that has a long history of success in giving us robust, consistent answers. We use observation, experiment, critical analysis, and repeated reevaluation and confirmation of events in the natural world. It works. We use frequent internal cross-checking of results to get an answer, and we never entirely trust our answers, so we keep pushing harder at them. We also evaluate our success by whether the end results work: it’s how we end up with lasers and microwave ovens, and antibiotics and cancer therapies.

Religion, on the other hand, uses a different body of techniques to explain the nature of the universe. It uses tradition and dogma and authority and revelation, and a detailed legalistic analysis of source texts, to dictate what the nature of reality should be. It’s always wrong, from an empirical perspective, although I do have to credit theologians with some of the most amazingly intricate logical exercises as they try to justify their conclusions. The end result of all of this kind of clever wankery, though, is that some people say the world is 6000 years old, that it was inundated with a global flood 4000 years ago, and other people say something completely different, and there is no way within the body of theology to resolve which answers are right. They have to step outside their narrow domain to get an independent confirmation — that is, they rely on science to give them the answers to the Big Questions in which they purport to have expertise.

So what theistic scientists have to do is abandon the operational techniques of religion and use science to address those questions. The “theistic” part of their moniker is nothing but useless baggage which, if they take it at all seriously, would interfere with their understanding of the world. That is what I mean by an incompatibility between the two.

Krauss uses a marvelous and well-known quote from J.B.S. Haldane to make that point more briefly.

My practice as a scientist is atheistic. That is to say, when I set up an experiment I assume that no god, angel or devil is going to interfere with its course; and this assumption has been justified by such success as I have achieved in my professional career. I should therefore be intellectually dishonest if I were not also atheistic in the affairs of the world.

I got Alexander to agree that he does not use religion in the laboratory — I don’t know anyone who would say that they do, other than creationist kooks — but it didn’t seem to sink in that that is an admission of incompatibility. Religion doesn’t work to answer questions in science, which always leaves me wondering…if you accept that, why do you go on thinking it might be giving you correct answers in ordinary daily life? It has an awfully poor track record.

Now one way the defenders of religion like to get around this empirical problem is to change the game in mid-play: one moment we’re talking about tools for understanding the world, where there is a conflict, and then they switch to a completely different purpose, that of establishing a common morality, or appreciating art, or falling in love. I would be the first to admit that science does not and should not dictate morality: the cases in the past where this has happened (eugenics comes to mind right away) have been disastrous. Science is good at explaining what is and how it works, and not so great at telling us how it should work. I also wouldn’t use the scientific method directly to determine whether I like some music or poetry or not.

However, I’m going to have to say that religion doesn’t do a good job at that either. SJ Gould tried to partition the domains of authority for science and religion by explicitly setting a boundary, and saying religion should have the job of defining what is right and good…but I think he failed, because he gave far too much credit to religion for being able to discern and act on a reasonable morality. It’s foundation on authority and its role in defining in and out groups means it is too exclusionary, too narrow and inflexible, and also too willing to ignore empirical evidence. It’s why we have religion behind such immoral acts today as trying to restrict civil rights to people who have only a certain range of sexual behaviors, or facilitating the spread of sexually transmitted disease in Africa by damning sex education and condom use.

And when it comes to other questions than the cosmic ones about the nature of existence, I prefer that we apply just about any discipline other than religion to the problem: at least they are evidence-based, where religion is not. I’d rather consult a philosopher than a theologian on morality; they’ve been thinking about it with a broader scope than the pious promoters of sectarian belief, anyway, don’t restrict their principles to worshippers of one particular idol, and usually don’t invoke magical rewards and punishments that have never been seen to justify decisions. If I’m in love I’m better off pulling a book of poetry off the shelf than consulting a celibate. I’d rather hear about economics from an economist than from a ouija board or a pulpit, and I like the idea of policy decisions being evaluated for effectiveness, rather than ideological purity. When we’re looking at communities and interactions between individuals, give me a psychologist or a sociologist over a priest any day. The only useful priests in those matters are the ones who understand the principles of psychology and sociology, and apply those, rather than pulling a quote out of their holy book.

Accommodationists are a problem not because accommodation is bad, but because they are pushing for the wrong kind of accommodation. Science doesn’t need to conform, religion does. Religion demands a special kind of privilege in these discussions because if we actually get down to assessing views fairly and objectively, on the basis of what works, it fails. I say, let it.

This is also why so many of us object to the Templeton Foundation. Their agenda consists solely of mixing up science and religion, to the detriment of the former. They just want to compromise…but asking us to compromise science that works with faith that doesn’t is a fool’s bargain. Why should we?

A serious theologian

It’s a novel argument, at least. This evangelist has a weird justification for the priority of Christianity: because we say “Jesus Christ!” when we wack our thumb with a hammer, instead of “Buddha!”, he must be the one true god.

Alas for that line of reasoning, I’ve noticed that more people are more likely to shout out a certain four-letter word when surprised or hurt or angry, which must mean that sex is god.

The kids are getting smarter

The news from a small UK survey is heartening: teenagers are abandoning or never had much belief in religion. Two thirds don’t believe in gods at all, and

It also emerged six out of ten 10 children (59 per cent) believe that religion “has a negative influence on the world”.
 

The survey also shows that half of teenagers have never prayed and 16 per cent have never been to church.

I came to the enlightenment late, so I’ve been in church. Really, they aren’t missing a single thing. Not one thing. Funny, isn’t it; the religious insist that we need the fellowship and ritual and sermonizing, but it’s all the most dreary crap and superficial ‘community’. We won’t miss it when it is all gone.