The undogmatic dogmatism of scientists

In a recent online discussion about whether intelligent design creationism should be taught as part of science, one of the participants took exception to a statement by someone else that the theory of evolution is so well established that it was of no use to allow for the inclusion of intelligent design creationism. The challenger asked, quite reasonably: “On what things is there no room for debate? Of what things are we so certain that we’re willing to close the door to possibilities? If academics allow themselves to appear dogmatic about their theories, we legitimize dogmatism. We should be careful that scientists themselves do not become the new proselytizers to claim they hold absolute truth.”

This puzzlement is not uncommon and not unjustified. Seen from the outside, scientists must seem as if we either cannot make up our minds as to what we know for certain and what we are unsure of, or we are accused of cynically shifting our position for polemical advantage, sometimes arguing that evolution is a fact beyond dispute (in order to exclude intelligent design creationism as a viable competitor) while also asserting that intelligent design creationism is not scientific because it is not falsifiable. On the surface, those two positions seem inconsistent, applying different criteria to the two theories.
It is true that scientists assert that “evolution is a fact,” just as they assert that “gravity is a fact.” They also acknowledge the “theory” of evolution and the “theory” of gravity. And they also assert that ALL knowledge is provisional and subject to change.

How can all these things be simultaneously true? How can something be at the same time a fact and a theory, certain and yet subject to change? These are deep questions and ones that can lead to heated discussions since they affect deeply held core beliefs about science and religion.

These also happen to be questions that form the core of the seminar course I teach to sophomores. We discuss all kinds of things in my course including science and religion, intelligent design etc. and it is remarkable that in the four years that I have taught it, there have been absolutely no blowups or confrontations or unpleasantness, although colleagues have told me that these very same questions have caused problems in their classes. The relative harmony of my class exists despite the fact that I know that many of my students are quite religious, from a variety of traditions, and they know that I am an atheist. These personal beliefs are not things that we keep secret because they shed important perspectives on the discussions.

Perhaps the reason for the lack of friction is that my course starts with looking closely at what science’s knowledge structure is. We read Pierre Duhem, Karl Popper, Thomas Kuhn, Imre Lakatos, Larry Laudan and other historians and philosophers of science and see how it is that science, unlike other areas of knowledge, progresses rapidly because of the commitment of its practitioners to a paradigm in which the framework in which problems are posed and solved are well defined. The paradigm consists of a scientific consensus about which theory (or a set of closely related theories) should be used for analyzing a problem, rules for determining what kinds of research problems are appropriate, the kinds of evidence, arguments, and reasoning that are valid, and the conditions that solutions to these research problems must satisfy if they are deemed to be satisfactory. That complex paradigmatic framework is sometimes loosely and collectively referred to as a “theory” and students quickly realize that the popular meaning of the word “theory” as some sort of simple hypothesis or guess does not apply in the scientific realm.

As long as that paradigmatic framework (or “theory”) is fruitful and brings forth new problems and successes, it remains inviolate from challenges, and practitioners strenuously resist attempts at overthrowing it. The “theory” is thus treated and defended as if it were a “fact” and it is this that is perceived by some outside of science as dogmatism and an unwillingness to change.

But as Kuhn so persuasively argues, it is this very commitment to a paradigm that is the reason for science’s amazing success, because the scientist working on a problem defined within a paradigm can be assured a priori that it is legitimate and important, and that only skill and ingenuity stands between her and the solution. Solving such problems within a paradigm is a sign of superior skill and brings rewards to the scientist who achieves it. Such conditions ensure that scientists will persevere in the face of challenges and adversity, and it is this kind of dogged determination that has resulted in the scientific breakthroughs from which we now benefit.

Kuhn likens this commitment of scientists to a paradigm to that of an industrialist to the manufacturing process that exists to make a particular product. As long as the product is made well, the manufacturer is not going to retool the factory because of the enormous effort and costs involved. Similarly, learning how to successfully exploit a scientific paradigm involves a long period of scientific apprenticeship in a discipline and scientists are unlikely to replace a working paradigm with another one without a very good reason. Learning to work well within a new paradigm is as costly as retooling a factory, and one does not do so cavalierly but only if one is forced into it. The dogmatism of science is thus pragmatic and not ideological.

But we do know that scientific revolutions, both major and minor, occur periodically. Very few of our current paradigms have a long history. So how and why do scientific paradigms change? They occur when the dominant paradigm shows signs of losing its fruitfulness, when it fails to generate interesting new problems or runs out of gas in providing solutions. It is almost never the case that one (or even a few) unsolved problems result in its overthrow because all scientific paradigms at all times have had many unsolved problems. A few counterexamples by themselves are never sufficient to overthrow a paradigm, though they can be a contributing factor. This is the fundamental error that advocates of intelligent design creationism (IDC) make when they argue that just because evolution by natural selection has not as yet explained some phenomena, Darwin’s theory must be rejected.

To be taken seriously, a new paradigm must also promise to be more fruitful than its predecessor, open up new areas of research, and promise new and interesting problems for scientists to work on. It does that by postulating naturalistic mechanisms that make predictions that can be tested. If it can do so and the predictions turn out to be successful, the commitment to the existing paradigm can be undermined, and the process begins by which the paradigm may be eventually overthrown. IDC has never come even close to meeting this requirement.

Some people have challenged the idea that scientific theories have to have as necessary conditions that they be naturalistic and predictive, arguing that insisting they be so is to impose dogmatic methodological rules. But the requirement that scientific theories be naturalistic and predictive are not ad-hoc rules imposed from outside. They follow as a consequence of needing the paradigm to be able to generate new research programs. How could it be otherwise?

This is why IDC, by pointing to a few supposedly unsolved problems in evolutionary theory, has not been able to convince the biology community of the need to change the way they look at things. Intelligent design creationism does not provide mechanisms and it does not make predictions and has not been able to produce new research.

When we discuss things in the light of the history of science, the students in my class understand why science does things the way it does, why it determinedly holds on to some theories while being willing to abandon others, and that this process has nothing to do with dogma in the traditional religious sense. Religious dogma consists of a commitment to an unchanging core set of beliefs. Scientific “dogma” (i.e. strong commitment to a paradigm and resistance to change) is always provisional and can under the right conditions be replaced by an equally strong commitment to a new “dogma.”

Almost all my students are religious in various ways, and while some find the idea of IDC appealing, they seem to have little difficulty understanding that its inability to enter the world of science is not a question of it being right or wrong, but is because of the nature of science and the nature of IDC. IDC simply does not fit into the kind of framework required to be a fruitful scientific theory.

Torture on 24

The willingness of our so-called intellectuals to use fiction as a basis for justifying barbaric policy decisions is truly astounding.

I have written before about how people who should know better (and probably do) continue to evoke the TV program 24 to justify the use of torture because the main character routinely uses it to extract information from captives. It should come as no surprise that the creator of that program Joel Surnow describes himself as a “Bush fan” and plans to continue to use torture even though people who do interrogations professionally say that such practices are actually harmful.

In a recent New Yorker article (Whatever it takes by Jane Mayer, February 19, 2007), some senior army interrogators and trainers of soldiers tried to get the program to not push this idea so much because it was giving army recruits the wrong idea of what kinds of interrogation techniques work, let alone are legal.

This past November, U.S. Army Brigadier General Patrick Finnegan, the dean of the United States Military Academy at West Point, flew to Southern California to meet with the creative team behind “24.” Finnegan, who was accompanied by three of the most experienced military and F.B.I. interrogators in the country, arrived on the set as the crew was filming. At first, Finnegan—wearing an immaculate Army uniform, his chest covered in ribbons and medals—aroused confusion: he was taken for an actor and was asked by someone what time his “call” was.

In fact, Finnegan and the others had come to voice their concern that the show’s central political premise—that the letter of American law must be sacrificed for the country’s security—was having a toxic effect. In their view, the show promoted unethical and illegal behavior and had adversely affected the training and performance of real American soldiers. “I’d like them to stop,” Finnegan said of the show’s producers. “They should do a show where torture backfires.”

Finnegan told the producers that “24,” by suggesting that the U.S. government perpetrates myriad forms of torture, hurts the country’s image internationally. Finnegan, who is a lawyer, has for a number of years taught a course on the laws of war to West Point seniors—cadets who would soon be commanders in the battlefields of Iraq and Afghanistan. He always tries, he said, to get his students to sort out not just what is legal but what is right. However, it had become increasingly hard to convince some cadets that America had to respect the rule of law and human rights, even when terrorists did not. One reason for the growing resistance, he suggested, was misperceptions spread by “24,” which was exceptionally popular with his students. As he told me, “The kids see it, and say, ‘If torture is wrong, what about “24”?’ ” He continued, “The disturbing thing is that although torture may cause Jack Bauer some angst, it is always the patriotic thing to do.”

Gary Solis, a retired law professor who designed and taught the Law of War for Commanders curriculum at West Point, told me that he had similar arguments with his students. He said that, under both U.S. and international law, “Jack Bauer is a criminal. In real life, he would be prosecuted.”
. . .
The third expert at the meeting was Tony Lagouranis, a former Army interrogator in the war in Iraq. He told the show’s staff that DVDs of shows such as “24” circulate widely among soldiers stationed in Iraq. Lagouranis said to me, “People watch the shows, and then walk into the interrogation booths and do the same things they’ve just seen.”

But Surnow does not care for the testimony of experts in interrogation because, like his hero George W. Bush, what matters is what he feels in his gut: “We’ve had all of these torture experts come by recently, and they say, ‘You don’t realize how many people are affected by this. Be careful.’ They say torture doesn’t work. But I don’t believe that.”

So we have TV program creators helping to create a mindset in the country where illegal and immoral acts are considered just fine. When combined with media commentators and academics who also advocate barbaric acts, it is depressing but perhaps not surprising that there is little outcry when we hear of the torture of people held in the war on terror.

As Austin Cline points out in his essay Medicalizing torture and torturing medicine, the widening rot that is produced by encouraging and condoning torture extends to the medical profession. Torture cannot take place without the complicity of doctors, nurses, and other medical personnel who have to treat the tortured and hide the evidence that it has occurred. Although the recent revelations about conditions at Walter Reed hospital had nothing to do with torture, he points out that it could not have escaped notice for so long without the complicity of medical personnel as well and he argues that it is due to a public mindset that is becoming increasingly comfortable with people being dehumanized.

Once we shrug our shoulders at people being tortured and rationalize it by saying that they would be treated worse by other countries, it is not that far a step to view mistreated hospital patients as whiners who should be grateful for what they get rather than complain about what they don’t get.

A low-brow view of books

In yesterday’s post, I classified the appreciation of films according to four levels. At the lowest level is just the story or narrative. The next level above that is some message that the director is trying to convey and which is usually fairly obvious. The third level is that of technique, such as the quality of dialogue and acting and directing and cinematography and sound and lighting. And then there is the fourth and highest level, which I call deep meaning or significance, where there is a hidden message which, unlike the message at the second level, is not at all obvious but which has to be unearthed (or even invented) by scholars in the field or people who have a keen sensitivity to such things. I classified people whose appreciation does not get beyond the first two levels as low-brow.

The same classification scheme can be applied to books, especially fiction. In recent years I have started reading mostly non-fiction, but when it comes to fiction, I am definitely low-brow. To give an example of what I mean, take the novels of Charles Dickens. I like them because the stories he weaves are fascinating. One can enjoy them just for that reason alone. The second level meanings of his books are also not hard to discern. Many of his books were attempting to highlight the appalling conditions of poor children at that time or the struggles of the petite bourgeoisie of England. That much I can understand and appreciate.

What about his technique, the third level that I spoke of? The fact that I (and so many others over so many years) enjoy his books means that his technique must be good but I could not tell you exactly what his technique is. It is not that I am totally oblivious to technique. His habit of tying up every single loose end at the conclusion of his books, even if he has to insert extraordinary coincidences involving even minor characters, is a flaw that even I can discern, but this flaw of structure is not something fatal enough to destroy my enjoyment of his the work.

There is probably the fourth level to Dickens that scholars have noticed but which I will never discover by myself. Here we get into the writer’s psyche such as whether certain characters reflect Dickens’s own issues with his family’s poverty and his father’s time in a debtor’s prison and his relationship to his mother and so on. This is where really serious scholars of Dickens come into their own, mining what is known of his life to discover the hidden subtext of his novels.

My inability to scale these heights on my own is the reason why there are some writers who are stated to be geniuses whom I simply cannot appreciate. Take William Faulkner. I have read his novels The Sound and the Fury and As I Lay Dying and his short stories A Rose for Miss Emily and Barn Burning but I just don’t get his appeal.

In fact, I find his writing sometimes downright annoying. At the risk of incurring the wrath of the many zealous Faulkner fans out there, I think that Faulkner does not play fair with his readers, deliberately misleading them seemingly for no discernible reason. In The Sound and the Fury, for example, he abruptly keeps switching narrators on you without warning, each with their own stream of consciousness, but you soon get the hang of that and can deal with it. But what really annoyed me was that he has two characters have the same name but be of different genders and of different generations but this fact is not revealed until the very end. Since this character is central to the story and is referred to constantly by the different narrators, I was confused pretty much all the way through as to what was going on, since I had naively assumed that the references were to the same person, and the allusions to that person did not fit any coherent pattern. As a result, I found it hard to make sense of the story and that ruined it for me. I could not see any deep reason for this plot device other than to completely confuse the reader. I felt tricked at the end and I had no desire to re-read the book with this fresh understanding in mind.

This is not to say that writers should never misdirect their readers but there should be good reasons for doing so. I grew up devouring mystery fiction and those novels also hide some facts from their readers and drop red herrings in order to provide the dramatic denouement at the end. But that genre has fairly strict rules about what is ‘fair’ when doing this and what Faulkner did in The Sound and the Fury would be considered out of bounds.

More sophisticated readers insist to me that Faulkner is a genius for the way he recreates the world of rural Mississippi, the people and places and language of that time. That may well be true but that is not enough for me to like an author. When my low-level needs of story and basic message are not met, I simply cannot appreciate the higher levels of technique and deep meaning. Furthermore, there is rarely a sympathetic character in his stories. They all tend to be pathological and weird, which makes it even harder to relate to them.

I had similar problems with Melville’s Moby Dick. For example, right at the beginning there are mysterious shadowy figures that board the ship and enter Captain Ahab’s cabin but they never appear afterwards although it does not appear that they left the ship prior to its departure. What happened to them? What was their purpose? And what do all the details about whaling (that make the book seem like a textbook on the whaling industry) add to the story? Again, the main characters were kind of weird and unsympathetic and I finished the book feeling very dissatisfied.

James Joyce’s Ulysses seems to me to be a pure exercise in technique and deep meaning that is probably a delight for scholars to pick through and interpret and search for hidden meanings, but that kind of thing leaves me cold. I simply could not get through it, and also failed miserably with The Portrait of the Artist as a Young Man.

Gabriel Garcia Marquez in his book Love in the Time of Cholera pulls a stunt similar to Melville. His opening chapter introduces some intriguing and mysterious characters who then disappear, never to appear again or be connected with the narrative in even the most oblique way. I kept expecting them to become relevant to the story, to tie some strands together, but they never did and I was left at the end feeling high and dry. Why were they introduced? What purpose were they meant to serve? Again, people tell me that Marquez is great at evoking a particular time and place, and I can see that. But what about the basic storytelling nature of fiction? When that does not make sense, I end up feeling dissatisfied.

I also have difficulty with the technique of ‘magic realism’ as practiced by Marquez in his A Hundred Years of Solitude and Salman Rushdie in The Satanic Verses. In this genre you have supernatural events, like ghosts appearing and talking to people, or people turning into animals and back again, and other weird and miraculous things, and the characters in the books treat these events as fairly routine and humdrum. I find that difficult to accept. I realize that these things are meant to be metaphors and deeply symbolic in some way, but I just don’t get it. These kinds of literary devices simply don’t appeal to me.

This is different from (say) Shakespeare’s plays, which I do enjoy. He too often invokes ghosts and spirits in some of his plays but these things are easily seen as driving the story forward so it is easy to assimilate their presence. Even though I don’t believe in the existence of the supernatural, the people of his time actually believed in those things and the reactions of the characters in his plays to the appearance of these ghosts and fairies seem consistent with their beliefs. But in a novel like The Satanic Verses that takes place in modern times, to have a character turn into a man-goat hybrid and back to fully man again with the other characters responding with only mild incredulity and not contacting the medical authorities, seems a little bizarre.

I would hasten to add that I am not questioning the judgment of experts that Faulkner and Melville and Joyce and Marquez and Rushdie are all excellent writers. One of the things about working at a university is that you realize that the people who study subjects in depth usually have good reasons for their judgments and that they are not mere opinions to be swept aside just because you happen to not agree with them. One does not go against an academic consensus without marshalling good reasons for doing so and my critiques of these writers are at a fairly low level and come nowhere close to being a serious argument against them. What I am saying is that for me personally, a creative work has to be accessible at the two lowest levels for me to enjoy it.

I think that there are two kinds of books and films. One the one hand there are those that can be enjoyed and appreciated by low-brow people like me on our own, and others that are best appreciated when accompanied by discussions led by people who have studied those books and authors and films and directors and know how to deal with them on a high level.

A low-brow view of films

Although I watch a lot of films, I realized a long time ago that my appreciation of films (or plays or books or concerts) was decidedly at a ‘low brow’ level. To explain what I mean, it seems to me that there are four levels in which one can appreciate a film (or play). At the lowest level is just the story or narrative. The next level above that is some message that the writer or director is trying to convey and which is usually fairly obvious. People whose appreciation does not get beyond these two levels are those I call low-brow. And I am one of them.

But I am aware there are higher levels of appreciation and criticism that can be scaled. The third level is that of technique, such as the quality of writing and things like acting and directing and cinematography and sound and lighting. And then there is the fourth and highest level, which I call deep meaning or significance, where there is a hidden message which, unlike the message at the second level, is not at all obvious but which has to be unearthed (or even invented) by scholars in the field or people who have a keen sensitivity to such things.

I almost never get beyond the first two levels. In fact, if the first level does not appeal to me, then no level of technique or profundity will rescue the experience. This does not mean that the items in the third level do not matter. They obviously are central to the enjoyment of the experience. It is just that I rarely notice the third level items unless they are so bad that it ruins the storytelling aspect. If the dialogue or acting (for example) is really rotten, then I will notice it but if I don’t notice these things at all, then it means that they were good.

But I don’t even consider these things unless the first two levels are satisfactory. If the first two levels are bad, nothing at the higher levels can salvage the experience for me. I never leave a film saying things like “The story was awful but the camerawork was excellent.”

As an example, I really enjoy Alfred Hitchcock’s films and have seen nearly all of them, many multiple times. But I just enjoy the way he tells the stories. Since I enjoy reading about films after I have watched them, I often find people pointing out subtle effects of technique such as how he uses lighting or sets up a camera angle or how he creates a mood, and so on. While I enjoy having these things pointed out to me, I would never notice them on my own.

The same thing holds with the music soundtrack. When friends tell me that they enjoyed the soundtrack of a film that is not a musical, my usual response is “what soundtrack?” The only films in which I notice the soundtrack are those in which there are obvious songs, such as in (say) The Graduate or Midnight Cowboy, the latter having a wonderful theme song Everybody’s Talkin’ by Harry Nillson and a beautifully haunting harmonica score that so pervades the film that even I noticed it.

The same happens with the fourth level of analysis, which is even more inaccessible to me. Just recently I read that in several of Hitchcock’s films, he was exploring homosexual themes. I had no idea and would never have figured that out on my own. While I have no talent for exploring these deeper levels of meaning, I appreciate the fact that there are people who can do so and are willing to share that knowledge. Reading them and talking about films with such knowledgeable and keenly observant people is a real pleasure.

I once had pretensions to ‘higher criticism’ (which deals with the third and fourth levels) myself but that ended one day when it became dramatically obvious that I had no clue how to do it. It was in 1975 when I watched the film If. . . (1968) by director Lindsay Anderson. I like Anderson’s films a lot. He creates strange and quirky films that deal with class politics in Britain, such as This Sporting Life (1963) and O Lucky Man (1973). The last one has an absolutely brilliant soundtrack and I noticed it because it consists of songs sung by British rocker Alan Price and he and his group periodically appear in the film to sing them, so you can’t miss the music. It is one of the rare CDs I bought of a film soundtrack, it was so good.

Anyway, my friends and I watched If. . . and we noticed that while most of the film was in color, some of the scenes were in black and white. We spent a long time afterwards trying to determine the significance of this, with me coming up with more and more elaborate explanations for the director’s intent, trying to make my theories fit the narrative. By an odd coincidence, soon after that I read an article that explained everything. It said that while making the film, Anderson had run low on money and had had to complete shooting with cheaper black and white film. Since films are shot out of sequence, the final product had this mix of color and black and white footage. That was it, the whole explanation, making laughable my elaborate theories about directorial intent. It was then that I gave up on the higher criticism, realizing that I would simply be making a fool of myself.

There are some films that are self-consciously technique-oriented, and I can appreciate them as such. For example Memento and Mulholland Drive are films that are clearly designed by the director to have the viewer try and figure out what is going on. They are like puzzles and I can enjoy them because they are essentially mystery stories (one of my favorite genres) in which the goal is to determine the director’s intent and methods used. Both films were a lot of fun to watch and grapple with.

But except in those special cases, I leave ‘higher criticism’ to those better equipped to do so. That is the nice thing about creative works of art. One can appreciate and enjoy them at so many different levels and each viewer or reader can select the level that best suits them.

Next: A low-brow view of books.

Morality and ‘people of faith’

Former governor of Massachusetts Mitt Romney has declared himself a candidate for the Republican nomination for president in 2008. I argued earlier that Romney’s religion (he is a Mormon) should be immaterial to whether he is qualified to be President.

But at a recent campaign event, he was challenged by someone who called him a “pretender” because as a Mormon he did not believe in Jesus Christ. Instead of answering that a person’s faith was a private affair that did not belong in the public sphere and closing the discussion on that topic, Romney responded that “We need to have a person of faith lead the country.”

Obviously I disagree with that but it also strikes me that Romney has opened himself up a can of worms because once you say that faith is necessary for being president, you have to deal with the issue of what kinds of faiths are allowed. This means that questions about the suitability of a person’s faith can become part of the political discussion. What about Islam or Hinduism or Buddhism? Are believers in those religions considered ‘persons of faith’? What about a person who has faith in tree spirits or voodoo or Satan or the Flying Spaghetti Monster. Are those faiths good enough? There is no question at all that the leaders of al Qaeda are ‘persons of faith’ by any reasonable definition of the term. So are their faiths acceptable?

A good question to ask Romney, which has been made legitimate by his response, is what criteria he uses to determine what constitutes an appropriate faith. Of course, no candidate or the media is going to discuss these kinds of questions because it would be too awkward. They know that there is no answer that can be given that does not (at best) contradict the US constitution that religious beliefs cannot be a test for public office or (at worst) comes across as rank bigotry. Both media and candidates tend to use ‘person of faith’ as code for ‘people just like us.’

As Atrios says:

It’s become vogue for politicians to make their religious beliefs, their “faith,” central parts of their campaigns. If they do so, it’s quite fair for people take a look at just what those beliefs are.

Romney says only a “person of faith” can be president. Plenty of people are going to say they don’t want a Mormon to be president. Is this bigotry, an objection to belief (or lack), or both?

Want to make personal religious beliefs a central issue in politics? Fine, bring it on. You guys can fight it out.

“We need to have a person of faith lead the country.”

“We need to have a Christian to lead the country.”

“We need to have a member of the Reformed Baptist Church of God, Reformation of 1915 to lead this country.”

Where’s the line?

The phrase ‘person of faith’ has come to mean someone who believes in some supernatural entity, but more importantly, believes in things similar to what you believe. In particular, it is used to signify a particular stance on certain moral issues.

For example, in response to an earlier post on this topic, a reader emailed me the following:

To me, without a presumption of a Divine Creator, objective morality is impossible. How will we judge anyone, if their retort is effectively, “my behavior might not seem right to you, but it’s right for me”? Unless we can state some objective ground for morality, all our law goes out the window, and anarchy must result. That conclusion seems inevitable.

I am always puzzled by the assertion that belief in a god leads to an ‘objective morality.’ How can that be squared with the blatant contradictions that are so easily observable? After all, we have all kinds of different religions that believe in a ‘Divine Creator’ and yet they all have different moralities. We even have within religions (be they Christianity, Judaism or Islam) different moralities even though they claim to believe in the same version of god. And even within each tradition morality has changed with time, so that what Christians and Jews and Muslims consider moral now is quite incompatible with what was considered moral in the past. To belabor the obvious, owning slaves and the ritual sacrificing of animals was considered quite moral at one time.

Rather than belief in a Divine Creator being the basis of morality, it seems pretty clear that people use their ideas about morality to decide what version of god they would like to believe in. In other words, ideas about morality are prior to belief in a god.

This idea that belief in a god is the basis of morality is so obviously contradicted by the facts that I can only conclude that this is an example of the power of religion to blind people to logic and reason.

Tennessee: The state that never gives up

Readers will recall that Dayton, TN was where the celebrated Scopes trial on the teaching of evolution was held back in 1925. Well, that state is still fighting against the teaching of evolution.

The latest effort is chronicled in the newspaper the Nashville Postwhich reports on a resolution proposed by State Sen. Raymond Finney (R-Maryville). The senator, a retired physician, clearly thinks he has come up with a clever way of putting the state’s Department of Education on the spot, presumably because they teach evolution without mentioning god. So Finney is asking the Senate to endorse certain questions that he would like to pose to the Department of Education. The department has to provide a response by January 15, 2008.

A Tennessee State Senate member has filed a resolution asking the Tennessee Department of Education to address a few basic questions about life, the universe and all that:

(1) Is the Universe and all that is within it, including human beings, created through purposeful, intelligent design by a Supreme Being, that is a Creator?

Understand that this question does not ask that the Creator be given a name. To name the Creator is a matter of faith. The question simply asks whether the Universe has been created or has merely happened by random, unplanned, and purposeless occurrences.

Further understand that this question asks that the latest advances in multiple scientific disciplines –such as physics, astronomy, molecular biology, DNA studies, physiology, paleontology, mathematics, and statistics – be considered, rather than relying solely on descriptive and hypothetical suppositions.

If the answer to Question 1 is “Yes,” please answer Question 2:

(2) Since the Universe, including human beings, is created by a Supreme Being (a Creator), why is creationism not taught in Tennessee public schools?

If the answer to Question 1 is “This question cannot be proved or disproved,” please answer Question 3:

(3) Since it cannot be determined whether the Universe, including human beings, is created by a Supreme Being (a Creator), why is creationism not taught as an alternative concept, explanation, or theory, along with the theory of evolution in Tennessee public schools?

If the answer to Question 1 is “No” please accept the General Assembly’s admiration for being able to decide conclusively a question that has long perplexed and occupied the attention of scientists, philosophers, theologians, educators, and others.

I am always happy to help out people. So in the spirit of pure charity, I offer free-of charge to the Tennessee Department of Education, the answers to the senator’s questions.

1. This is a question that cannot be answered scientifically. (This answer corresponds to his option of “This question cannot be proved or disproved” but I changed it slightly because his wording is awkward since you cannot prove or disprove a question.) So following the senator’s flow chart, we move on to question 3.

2. Not applicable

3. Because creationism is not science, it should not be taught in science classes.

No need to thank me, Senator Finney and the Tennessee Department of Education. I am happy to oblige.

This has been an edition of simple answers to questions.

POST SCRIPT: Editorial cartoons

Bob Geiger has the latest roundup.

Macho Christianity

It had to happen some time. I have written before about how most people’s knowledge of the Bible is a CliffsNotes version, just the sketchiest of outlines of what is says. This is convenient because it enables each group or individual within Christianity and Judaism to pretty much adopt any lifestyle and morals and values and claim that it is how god would want them to live.

But in actual practice there are some restrictions. In contemporary America, there has grown up the consensus that to be a religious means at the very least avoiding drunkenness and profanity and promiscuous sex. Dressing nicely, going to church on Sundays, being polite and nice to others, and shaking hands with strangers in the pews are highly recommended. This has to be limiting to people who like to think of themselves as ‘real’ men and want to drink and swear and run around but still want to be considered Christian. Such people are worried that Christianity is becoming a religion for wusses.
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The creeping immorality in public discourse

Sometimes I wonder what passes for brains and morals among some of our so-called ‘respected’ journalists. Take Ted Koppel, former host of ABC’s Nightline and now an analyst for NPR. In a recent op-ed in the International Herald Tribune, he starts by taking a fairly sensible stand, that any sanctions imposed against Iran can be easily subverted and that the US does not have a realistic chance of preventing that country from obtaining nuclear weapons if it is determined to do so. Koppel says “What, then, can the United States do to prevent Iran from developing nuclear technology? Little or nothing. Washington should instead bow to the inevitable.” He continues: “If Iran is bound and determined to have nuclear weapons, let it.”
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How relations with Iran were sabotaged

The surprising statement by Condoleeza Rice yesterday that the US was reversing course on its previously adamant insistence against having talks with Iran and Syria, and was willing to attend six-party talks next month hosted by Iraq that will include both countries, is being hailed as a welcome sign of change by the Bush administration to try diplomacy instead of war. I wish I could feel as hopeful but I have become deeply cynical of the motives of this administration.

My skepticism is because there are reasons why this could be just a feint. Some members of Congress, alarmed by the war-like rhetoric coming out of the White House, have introduced a resolution expressly prohibiting an attack on Iran without their explicit approval. The suggestion of talks with Iran may be aimed at defusing those moves. Or it may be that the Bush administration thinks that before it initiates an air assault on Iran, it needs to show that it tried diplomacy and failed, and these talks are meant to suggest that they tried everything.
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The Failure of Intelligent Design Creationism

On Monday I attended the talk given by intelligent design creationism (IDC) advocate Michael Behe (author of Darwin’s Black Box) at Strosacker. The program consisted of a talk for about an hour by Behe followed by a 20-minute response by Professor Hillel Chiel of the Biology Department at Case.

As regular readers of this blog know, I am quite familiar with the IDC program, having read Behe’s book and other IDC literature, written about the topic extensively, and debated Behe and other IDC advocates in 2002 in Kansas and again in Michigan. So I was curious to see what new developments had occurred since my last encounter with him.

Michael Behe gives good talks and the full auditorium had an enjoyable evening. He has an engaging manner, good sense of humor, and presents his ideas in a clear way. But I already knew that having heard his talks before. What disappointed me was that there was absolutely nothing new in his talk, which was entirely a rehash of the same things he was saying five years ago. The examples he gave in support of intelligent design were the same as in his book that was published in 1996. The only new things since that book were his rebuttals of some criticisms of his book, but even those were things that he said in his 2002 talks. I recognized all the quotes and examples.
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