Monday, February 27, 2006

More godstuff

Stupid blogger won't let me edit this post, so adding some updates here. Really, it's time to upgrade to a better publishing system. And to move onto a more sensible topic.

Update
: I see I've addressed the topic before, although I'd forgotten about it. I really have to get a blog with tags or categories or something, which would help impose some order on the randomness. Update 1a: here too I'm explicitly defending religious modes of thought and invoking Pascal Boyer and Dan Dennett, before his current book.

Update 2: Sifu Tweety at The Poor Man was animated by the same spirits I was:
For the past few weeks I’ve been composing in my head an e-mail to PZ Myers on the subject of religion.
Yes, all us moderates are witnessing to the villiage atheists and trying to get them to mellow out a little bit. It probably just annoys them.

God-bothering

Warning: long post about religion.

I've had a long-standing interest in the wars between science and religion. I'm not sure why, it's doesn't really seem like a very fruitful debate, producing more heat than light. Nonetheless it pulls me in; I keep trying to rearrange my own thoughts about it in the hopes that a brilliant essay will emerge, but they remain confused. This being a blog I feel free to burble on about it anyway.

I'm on the side of science of course, if one must pick sides, but unlike some of the more rabidly atheistic people involved in this debate I am more interested in finding someway to reconcile the spiritual with scientific reality, rather than bash it over its immaterial head. I'm for reconciliation, peacemaking, and trying to find a stance that is fully consistent with science, yet gives some authentic space for people's relgious and spiritual experience. The hardcore anti-religious, village atheist sort of stance just doesn't appeal to me any more. I've started sniping in the comments over at Pharyngula in the hope of getting in some good fights.

Here's another entry point: Leon Wieseltier trashes Daniel Dennett's new book, Breaking the Spell in the NYT BR. The blogosphere has joined battle as well with most of my favorite scientific and political blogs lining up to take bashes at Wieseltier for bad arguments (poor understanding of Hume, misreading Dennett, using personal attacks, and just being a jerk -- "a digraceful and disrespectful hack job"). I mostly agree, but I have got some mysterious desire to find some value in LW's words, so I thought I'd try to tease out why.

Intellectual conflict is still conflict, and as such seems even more grounded in evolution than religion. So from a lofty perspective I see the whole thing as a war between science-apes and religion-apes, with constant border skirmishes. Science has reason on its side, but even this heavy weaponry doesn't seem to produce a victory over the other side. Steven Jay Gould proposed a sort of peace treaty, his idea of NOMA (Non-overlapping Magisteria), which would separate the two sides with a sort of intellectual border fence, but that proposal hasn't get very far. Neither side is willing to yield ownership of the foundations of truth.

I'm a science-ape by nature and training, but I can no longer join enthusiastically with the hardcore warriors for the science side like Richard Dawkins and PZ Myers. They tend to portray the other side as merely stupid and deluded. There's no shortage of stupidity for them to attack, but religion seems to be more than that, and needs to be understood more sympathetically. Dennett seems to at least be somewhat sympathetic to the thought processes of the other side, at least willing to explore them. He's holding out the olive branch of understanding, and acknowledging that religion might (indeed, given his evolutionary stance, must) have beneficial effects, even if its beliefs are not true. On the other hand, he wants to "break the spell", so he's clearly not a neutral observer. From what I gather (I haven't read the book yet, just excerpts), his book is sort of a handshake with a joy buzzer in it. I have read the book that a lot of his ideas seem to come from, Religion Explained, by Pascal Boyer, which I thought was brilliant. I have no quarrel with the general attempt to find biological or other roots of religious thought, but I'm not sure if that really undermines it.

Wieseltier, on the other hand, is mostly just sniping. His intellectual schtick seems to taking up the mantle of the prophets, and making grand moral pronouncements rather than reasoned arguments. That sounds more negative than I meant -- I'm in favor of grand moral pronouncements! Where would our discourse be without them? Look at Martin Luther King, for an example of the best of this genre in the modern era. Still, LW's supercilious tone has pissed off many readers -- he may not really be up to bearing the mantle.

So to be contrarian, despite my and the blogosphere's generally negative view of Wieseltier, I'm going to try to extract the stuff from his review that I find worthwhile:
It will be plain that Dennett's approach to religion is contrived to evade religion's substance.
I like that, it's direct -- religion has a substance, and it's not to be explained away by functionalist explations. Whether it's fair to Dennett I don't know.
Dennett's natural history does not deny reason, it animalizes reason. It portrays reason in service to natural selection, and as a product of natural selection. But if reason is a product of natural selection, then how much confidence can we have in a rational argument for natural selection? The power of reason is owed to the independence of reason, and to nothing else. (In this respect, rationalism is closer to mysticism than it is to materialism.) Evolutionary biology cannot invoke the power of reason even as it destroys it.
This is a mostly-bogus argument (and an old one), but there's a kernel there that I like. The human ability to reason has certainly evolved, but reason itself lies, in some sense, beyond material evolution. For much the same reasons that we hope if we meet an alien intelligence, we can communicate with them, sharing (the in classic SF motif) the Pythagorean theorem, and other modes of reasoning. Reason, we hope, is universal even if the hardware it runs on is biological.

So LW is wrong to think that evolution "destroys" the power of reason, but right to invoke reason's independence.

(I'm not sure Dennett would disagree with my restatement of LW's argument, so perhaps this is another misplaced attack).

To connect the dots here, God may best be understood as something like the Pythagorean theorem -- not a material thing, but an inescapable conclusion of certain mental processes. And if it's inescapable, then we shouldn't be trying to escape it (as the materialist fundamentalist athiest does) but rather figuring out how to reconcile it with the rest of our mental state, including the advancing knowledge of science.
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.
Here may lie the crux of the biscuit. Dennet, LW, and I all agree for the first paragraph. Then LW diverges. I'm with Dennett (again!), at least 95%. Creeds are a natural fact (biological or otherwise) and thus capable of being studied and hopefully explained by science. The nature of the link between levels (biological to cognitive) is the proper subject of science and of Dennett's brand of philosophy, whether you label it "reductionism" or not. Finding such links oughtn't diminish the value of higher levels, spirituality included.

Still, the idea that there is something in creeds, or in reason, that "transcends" biology is interesting. There's no doubt in my mind that our thinking starts in biology, but it may finish somewhere else.
the excesses of naturalism cannot live without the excesses of supernaturalism. Dennett actually prefers folk religion to intellectual religion, because it is nearer to the instinctual mire that enchants him. The move "away from concrete anthropomorphism to ever more abstract and depersonalized concepts," or the increasing philosophical sophistication of religion over the centuries, he views only as "strategic belief-maintenance." He cannot conceive of a thoughtful believer...Like many of the fundamentalists whom he despises, he is a literalist in matters of religion.
LW's point here is one I like, a bit. The materialists who battle religion tend to battle with the crudest forms of fundamentalism (ie, young-earth creationism). But there are more thoughtful forms of religious belief, or so I'm told. I'd like to see science engage with those. Of course, LW is positioned as a leading religious intellectual, and if this review is an example of his thought then maybe there isn't that much to engage with. Still, I somehow have this hope that there are intelligent spirtitually-oriented intellectuals out there who can engage fruitfully with science. Anyone there?
But why must we read literally in the realm of religion, when in so many other realms of human expression we read metaphorically, allegorically, symbolically, figuratively, analogically?
This is LW's closing sally at Dennett, but I doubt Dennet would disagree with the sentiment. No scientist, not the most hardcore materiealist, would object to religion as a metaphor or allegory. The problem is that both the religionists and scientists insist on hewing to fundamentalist literal interpretation of what religion means, creating a battle over a narrowly conceived factual reality. But if both sides back down from their respective crude fundamentalisms, maybe there will be room in the human memepool for both systems of thought to coexist.

Well, as an exercise this didn't really find that much of value in LW's review, but it did give me a chance to get some semi-cracked ideas out of my brain, and into yours.

Update: I see I've addressed this topic before, although I'd forgotten about it. I really have to get a blog with tags or categories or something, which would help impose some order on the randomness.

Update 2: Sifu Tweety at The Poor Man was animated by the same spirits I was:
For the past few weeks I’ve been composing in my head an e-mail to PZ Myers on the subject of religion.
Yes, all us moderates would like to witness to the villiage atheists and get them to mellow out a little bit. It probably just annoys them.

Sunday, February 26, 2006

What it isn't

More spiritual shit:
Again, as we climb higher we say this. It is not soul or mind, nor does it possess imagination, conviction, speech, or understanding. Nor is it speech per se, understanding per se. it cannot be spoken of and it cannot be grasped by understanding. It is not number or order, greatness or smallness, equality or inequality, similarity or dissimilarity. It is not immovable, moving or at rest. It has no power, it is not power, nor is it light. It does not live nor is it life. It is not a substance, nor is it eternity or time. It cannot be grasped by the understanding since it is neither one nor oneness, divinity nor goodness. Nor is it a spirit, in the sense in which we understand that term. It is not sonship or fatherhood and it is nothing known to us or to any other being. It falls neither within the predicate of nonbeing nor of being. Existing beings do not know it as it actually is and it does not know them as they are. There is no speaking of it, nor name nor knowledge of it. Darkness and light, error and truth—it is none of these. It is beyond assertion and denial. We make assertions and denials of what is next to it, but never of it, for it is both beyond every assertion, being the perfect and unique cause of all things, and, by virtue its preeminently simple and absolute nature, free of every limitation, beyond every limitation; it is also beyond every denial.
--- Pseudo-Dionysius, The Mystical Theology
Quoted in Joel Kovel's History and Spirit, which is just the sort of fruitfully interesting encounter between spirituality and materialism that I am looking for, although it's a rather different flavor of materialism than Dennett's.

Also, maybe it's a hint about what the name of this blog means.

Thursday, February 23, 2006

Lisp infects another formerly-normal person

A Microsoft guy, heavily involved with .NET and Visual Studio, discovers Lisp and finds it to be a sin, but in a good way. Is he aware that God wrote in Lisp? The theological implications are staggering.

The discussion let me to L Sharp, a Lispy scripting language for .NET, which is something I've been needing. I wrote something like this myself long ago (for Java), and haven't had the heart to try and do it again for yet another platform, so I'm happy to have someone else on it.

Sunday, February 12, 2006

Things I didn't know, but feel I should have before today

Charles Darwin and Abraham Lincoln were both born on this date in 1809. Really, how come I didn't know that?

Milton Friedman has been living in San Francisco since 1977, but it hasn't had any apparent effect on his politics.

More American troops were killed in the Civil War than in all other wars combined. The % enlisted rate was about the same for the Civil War as WWII, but your chance of winding up dead in the former was 14.4%, in the latter, a mere 2.5%.