Once Again: Turn Away

Via AZ Lyrics, the last verse [updated per comment below]

Turn, turn away
From the weight of your own words
It’s magic for the devil
And betray the lack of change
Once you have spoken
Turn away

[Update 18feb15: listening to the song again, I think the lyric is “from the weight of your own words”… not “of your own past”, as AZ Lyrics has posted. This actually makes even more sense, and I’ve edited this post accordingly.]

From the weight of your own words: it’s magic, for the devil.

It’s perhaps too easy to interpret pop song lyrics to whatever mindset you currently inhabit — but listening to this song again, and again, I’m thinking of the Brian Williams scandal, and more generally, about how human memory is not reliable, as has been demonstrated in so many ways — how depending on that “weight of your own words” can come back and bite you; “magic for the devil”, so to speak.

Of course, as a blogger with an unknown, likely infinitesimal, readership, I also appreciate the lyrics of the first verse:

Turn, turn away
From the sound of your own voice
Calling no one, just a silence

But I do have a project in mind, following the outline of my provisional conclusions, and once that is done, like anyone writing a book, all you can do once finished is to let it loose, sit back and receive feedback, or not. Turn away.

Posted in MInd, Music, Narrative | Comments Off on Once Again: Turn Away

Links and Comments: Still Climbing

The New Yorker, Adam Gopnik, Obama and the Cruaders. Parsing faith, fanaticsm , liberalism, pluralism.

Bad acts may rise from good causes: faith may never be the enemy; fanaticism is always the enemy. But faith has always been the first seedbed of fanaticism. That’s why, when people commit acts of horrible cruelty for political purposes, we say that they’ve made a “religion” out of their politics, or have succumbed to a mad ideological dogma. Fanaticism is the belief that a single faith or ideology contains all the truth of the world, and that others should at best be tolerated. Liberalism is the belief that toleration is not enough, that an active, affirmative pluralism is essential to social sanity. Pluralism is the essence of liberalism—including the possibility of self-reproach for things that liberalism has done badly. America is not responsible for My Lai only to the degree that America renounces the self-righteous “exceptionalism” that put those murders in motion and then prevented those who caused them from being blamed. Excessive scruples—liberal guilt—are as sure a sign of sanity as excessive sanctimony is a sign of the opposite.

The President’s point turned out to be not just exactly right but profoundly right: no group holds the historical moral high ground, and no one ever will. But this is not because a moral high ground doesn’t exist. It’s because we’re all still climbing.

Posted in Morality, Religion | Comments Off on Links and Comments: Still Climbing

Links and Comments: Robert Wright on Brian Williams; Obama on Christianity; Children of Gay Parents; Republicans and evolution

Robert Wright — author of among other books The Moral Animal (1994), one of the best books I’ve read about how evolutionary psychology affects human culture and relationships — offers his perspective, in New Republic, on how Brian Williams Is Being Punished for Something Every Human Does.

Why would human brains be so fallible? The best guess is that, from the point of view of the brain’s creator, natural selection, unreliable memory is a feature, not a bug. 

The foundational premise of evolutionary psychology is that the human brain was designed, first and foremost, to get our ancestors’ genes into subsequent generations. During our evolutionary past, high social status could help do that. Believably telling stories that connect you to important people or underscore your daring can elevate your social status. And the best way to believably tell those stories is to believe them yourself. So genes for this kind of self-deception could in theory flourish via natural selection.

With more about confirmation bias, the nature of journalism, and what makes a good story.

One thing that runs scary foreigners a close second as an attention getter is a scandal involving someone famous. And if that someone famous is “lying,” that makes for a better story than if he’s just being human. It is, as we say in journalism, a story that’s too good to check.

Alternet: Amanda Marcotte on 5 Right-Wing Freak-Outs Over the President’s Completely Accurate Comments on Christianity.

This echoes my occasional comments that some Christians, supposedly beholden to a commandment about not bearing false witness, are happy to misrepresent facts when it suits their purposes.

The irony is that the conservative reaction to Obama’s speech proves his point, that Christians are capable of “terrible deeds in the name of Christ.” We are seeing this happening before our eyes as one Christian after another commits the terrible deeds of lying and slander, all in supposed defense of their religion. One after another, they openly and aggressively say untrue things and level false accusations, even though their faith supposedly forbids bearing false witness. And they do it, as Obama says wrong-headed people often do, by invoking religion as justification. If they really want to show that Christians are good and honorable people, they should start by choosing to act like it, instead rushing to tell lies to smear a man who was simply telling the truth.

On a similar note, there’s another ‘study’ this week about the children of gay and lesbian parents, sponsored by an anti-gay Catholic (whose bias should therefore discredit it immediately), that purports to show that those children have more ’emotional problems’ than children of straight parents. The problem, as with the widely-discredited Regnerus study, is that the study conflates children of gay parents with children of broken families, i.e. divorces.

Nathaniel Frank at Slate summarizes What We Know—Really—About Lesbian and Gay Parenting in which he compiles results of dozens of such studies at What We Know. 71 studies show no adverse effects on children; 4 do, all with methodological problems, like this latest one and Regnerus.

As our collection makes clear, and as the American Sociological Association concluded in its 2013 brief to the Supreme Court, the consensus of serious scholars on the matter is overwhelming. And the handful of researchers purporting to show harms from gay parenting are not brave Galileo-like outliers speaking truth to groupthink; they are ideological opponents of gay equality who are part of an orchestrated campaign to influence the Supreme Court with scare stories and bogus scholarship.

(Reality check: *why* would children growing up with two men or two women suffer emotionally? Because of rigid male vs female personality types? I don’t think so; the range of male personalities, and the range of female personalities, surely overlaps. If the critics of gay parents took their argument seriously, they would be campaigning just as stridently against *single* parents. Which they are not.)

There have been several stories today about a survey of potential Republican candidates for President and what the think about evolution. Here’s Salon’s summary, which shows that the candidates generally range from “I’m not a scientist” to “Hell no”.

But here’s a nuanced take on what this all means by Jamelle Bouie at Slate: Don’t Ask Scott Walker About Evolution.

Bottom line:

Which is to say that when a politician answers a question about evolution, they aren’t defending or rejecting science as much as they’re sending a message: I am one of you, and this is how you know.

Thus does the need to identify with a social group or tribe trump evidence, logic, and reality. (One of my Provisional Conclusions…)

Posted in Culture, Evolution, Psychology, Religion, The Gays | Comments Off on Links and Comments: Robert Wright on Brian Williams; Obama on Christianity; Children of Gay Parents; Republicans and evolution

Jordan Ellenberg, How Not to Be Wrong, Post 2

Subtitled: The Power of Mathematical Thinking.

Second post (first post here) about this fascinating book, an examination of several basic principles (linearity, inference, expectation, regression, and existence) and how they apply to every-day, real world situations, situations that are often misunderstood by ordinary “common sense”. The author, a one-time child genius, is a professor of mathematics at the University of Wisconsin-Madison, and has written for Slate, Wired, and other publications, including an occasional column for Slate.

This second of five parts is about Inference. I’ll try to condense my notes more than I did so in my last post.

Examples include Hebrew scholars who examined the Torah for “equidistant letter sequences” to see if the names of classical rabbis, and their birth and death dates, could be found closer to one another than could be expected by chance. They found significant results! (This led to the ’90s bestseller The Bible Code.) Eventually the flaws in their methodology were uncovered: there are many ways to characterize the names of ancient rabbis, and the one they happened to choose just happened to show results. Other ways did not.

And a classic tale about letters from a Boston stockbroker, who week after week sends you predictions that come true. Invest with him? Of course; he must be a genius!. But what you don’t know is that he started with 1024 letters, and only replied each week to those whose predictions to them came true. By the tenth week, he’s left with 10. You never know about his failed predictions.

Improbable things happen a lot — in large enough samples.

Similarly, scientific studies that probe huge data sets often find significant results — because they have so much data to examine. A spoof paper about an MRI of dead fish. “The more chances you give yourself to be surprised, the higher your threshold for surprise had better be.” Relying too much on ‘significance’ can have unintended consequences: example of a warning about a certain contraceptive pill in Britain, that resulted in tens of thousands of women to stop taking it, resulting in more births (and abortions!) the following year, even though the magnitude of the risk would have affected only a single woman, at most.

If you run enough experiments about anything, even e.g. “harupsicy”, making predictions based on sheep entrails, you will find success, based on the statistical threshold of p-value being 1 in 20, some of the time. If you publish only those success stories — without ever validating them through repeated studies — your theory seems validated.

This is a real issue in biomedical research, and the pressure on academics to publish or perish. In the past couple years there have been meta-studies that have revealed that only small portions of such published studies were replicated. Does this call into question the scientific method? No; it means many of those studies saw results that were actually noise in the data. Solutions? Use ‘confidence intervals’; understand that evidence is not about determining ‘truth’, but about making decisions about what to do next, i.e., do further studies.

And another, adopted by one publication in 2013, is to guarantee a certain number of ‘replication reports’ before they are even done, and publish the results either way.

Final chapter in this section: “Are You There, God? It’s Me, Bayesian Inference”.

Big Data can’t solve everything; no matter how much data you compile, there’s a hard limit about predictions in chaotic situations, e.g. weather predictions (two weeks seems to be the limit) and Netflix recommendations.

The author uses the idea of how the FBI might use Facebook posts to identify potential terrorists to introduce Bayesian inference — a way of deciding how much you believe something after you see the evidence, based on how much you believed it to begin with. This is in fact how people tend to think about things, all the time, because we all have notions about what things are true or not without having personally examined the evidence.

And we change our beliefs based on a combination of prior beliefs, and new evidence, leading to posterior beliefs.

The author applies this to the creation of the universe. He charts the likelihood of humanity existing vs the existence of God. The flaw in this take is that it doesn’t take into account other options: maybe there are many gods, or maybe our existence is a simulation inside some ultracomputer that exists within a larger reality. The question is, given those various assumptions, how likely would it then to be for humanity to exist?

The likeliest, in this analysis, is that we are sims. Second, multiple gods. He cheekily advises how to teach creationism in schools, concluding, “There are even some people who believe that one single God created the universe, but that hypothesis should be considered less strongly supported than the alternatives.”

But his real conclusion is that the type of thinking means we’ve reached a limit to quantitative thinking.

This is not quite half-way through the book.

Posted in Book Notes, Culture, Economics, Mathematics, Science, Thinking | Comments Off on Jordan Ellenberg, How Not to Be Wrong, Post 2

Links and Comments: Anti-Vaxxers and Anti-Brakers

First, the serious, a commentary this morning on the local NPR station in the Bay Area, KQED, by Paul Staley: Fear and Vaccines.

First, I like his characterization of the internet; for those who are not scientists,

science can be more like an intellectual ammunition store where we shop for evidence to support things that we are already inclined to believe. And, in the age of the internet, this store is a vast emporium where we find not only the latest findings, but also the discredited and discarded. It is the latest in technology combined with the dinged up inventory of a thrift store.

And he goes on to echo my impression that many of the most extreme conservatives are motivated by fear — fear of government control, fear of outsiders, fear of anyone outside their immediate social group, reflected by my Provisional Conclusion #5. As Staley says:

But more often than not it is fear and not curiosity that directs us down a particular aisle. Fear government and you can select from arguments asserting that climate change is fraudulent and essentially a conspiracy to extend bureaucratic control over our lives. Fear corporate power and you can browse through evidence that vaccines or genetically modified organisms are toxins foisted on us by profit-driven companies.

On this note, second item, the satire: I’m an Anti-Braker. (Via)

Guys, I wanted to let you know about a personal decision I recently made. I don’t really feel like discussing it, but I want to put my position out there. Please be respectful. This is a really long post, but please read the whole thing.

After doing some more digging, I found a nefarious plot – Mechanics: The very people who we trust to work on and care for our cars – get PAID to install and change brakes! You might THINK they care about our safety, or our cars – but they’re just in it for the $49.99 brake pad installations.

Concluding with,

So all I’m saying is, do your research. Don’t just listen to the NTSB and big automotive. I made a personal decision for my family, we just said no to brakes. We’ll be using natural remedies like Gravity, and putting our feet on the ground to stop. After all, if that was good enough for me when I was on my bike as a kid, it’s good enough for my children in my car.

Please keep the comments respectful!

Love that last line.

Posted in Culture, Lunacy, Science | Comments Off on Links and Comments: Anti-Vaxxers and Anti-Brakers

Provisional Conclusions

(Update 9 March 2015: After removing most of the post when I created a separate ‘page’ for this list, I’m restoring the original post here, to capture the original version. The page version will revised ongoingly…)

Inspired by various alternative Ten Commandments (e.g. A Secular Ten Non-Commandments), I sat down in February 2015 to compile a set of — not ‘commandments’, because, who am I, or anyone, to command anyone else to do anything? — but of “provisional conclusions” about life, the universe, and everything, based on my experience in life and reading about science and faith and religion, honestly trying to understand the various viewpoints and their bases for their claims, and what I’ve concluded to be true, as far as I can perceive.

All my posts on this blog, or most of them anyway, fit into this context of these provisional conclusions, on these ten points.

I will be revising this post, of course — as new evidence comes in, as my thinking evolves.

  1. All supernatural phenomena – including gods, ghosts, angels, demons, devils, spirits, souls, ‘miracles’, telepathy, telekinesis, precognition, faeries, elves, and so on, as well as religious concepts such as heaven, hell, prophets, messiahs, chosen people, sin, karma, and reincarnation – are projections of human behavior, motivations, fears, and desires onto an indifferent, inanimate universe. They are not real, except as concepts in the minds of their adherents.

  2. The actual universe is vast in size, age, and scale, in ways barely comprehensible, even intellectually, to human beings. The apparent age of the universe exceeds, by many orders of magnitude, the spans of time that humans comfortably perceive. The apparent size of the universe, likewise. And the scales of reality, from the very small to the very vast, exhibit patterns that are completely unlike the scales of ordinary life that we exist within. Most human beings are both unaware of these vastnesses, and of the minute portion of these vastnesses that human existence spans.
  3. The human species’ understanding of itself and the world has been honed by natural selection to maximize the perpetuation of the species, including the incentive to prioritize one’s own social group over others, in ways that are not necessarily optimized for perceiving and understanding the real world. Thus, many things people believe about themselves, and about the world, have turned out to be false upon rigorous examination. Increasingly, ‘common sense’ turns out to mislead more often than not, in the larger context of the universe that humanity inhabits. Humans are generally unaware of the fallibility of their memories, and of the psychological biases that promote their sense of self-worth.

    At the same time, the ways in which humans have expressed their perception of the world, through art, music, story-telling, architecture, cuisine, and so on, have generated vastly rich cultures, many of them throughout history independent of one another, that have enhanced and continue to enhance human existence, and to fulfill countless lives — even while nevertheless being constrained to the tiny slices of perception that human existence is constrained to.
  4. Traditions, including the religious deference to holy books and the political allegiance to ideological states, provide narratives about the meaning of human life that function to strengthen families and social groups small and large, from tribes to nations, at least to the extent that these narratives do not directly conflict with the real world in a way that impacts human survival. (For example, understanding of evolution or the vastness of the universe doesn’t matter much to everyday life, but disbelief in modern medicine, such as the efficacy of vaccines or of blood transfusions, might well lead to premature death. Communities committed to denying these propositions are at a disadvantage to other groups that accept them, in the long run.) Thus, most people find these narratives far more important than evidence about the real world; and these narratives are so powerful, their adherents *cannot change their minds* about their implications, even in the face of explicit evidence to the contrary.

    These narratives, that emphasize the superiority of one’s social group over all others, are manifest in human psychology, religions, patriotism, and competitions including sports. And they tend to be the most important things in most people’s lives, in ways that cannot be easily dismissed. Even when you suspect that those who adhere to such narratives are smart enough to understand that it’s not about the claim that other narratives are untrue; it’s about the utility of such narratives to unify a social group, a community, that strengthens social bonds and promotes the happiness, and survival, of the group.

    This preference for narrative explains many things, from the interpretation of near-death hallucinations to the shouting down of critics of historical and science fiction movies who point out factual errors: “It’s just a story!” – because story is so much more important than reality.

    And, for that matter, to the interpretation of any single life, which for many people is about having children and raising them to adulthood, after which, all things considered, the end of life is not such a bad thing, considering it has to happen eventually anyway. As long as the story of raising the next generation has been completed, the end is almost fitting.
  5. An arc of human history has been a gradual shift between allegiance to immediate social groups to larger social groups that include more and more people previously demonized as ‘the other’. That is, the recognition of the common humanity of former slaves, of women, of other ‘racial’ and ethnic groups, of sexual minorities, and even of those who adhere to minority narratives.

    This shift has been an historical tension between those who would ‘progress’, expand options and expand the parameters of the social group, and those who resist any change that might disadvantage them and those most like themselves. The former are typically described as ‘liberals’; the latter, as ‘conservatives’. That the trend of human history has nevertheless been progressive, such that conservatives in any era accept propositions that would have been unthinkable a generation or two before, suggests that conservatives do change over time, but only 50 years or so behind the liberals. Thus conservatism is relative.

    And thus, ‘progress’, the expansion of options, and the gradual rejection of practices of ancient human cultures once common but now considered barbaric (slavery, sacrifice of children to appease the gods, etc.) is generally a liberal project, modulated by conservative resistance. The balance of progress vs conservative resistance worked out to minimize the impact on individual lives, but over the past few centuries, the pace of change has been rapid enough that it is apparent even within individual lives (thus the emergence of science fiction), and the change over the past several generations has been astonishing.
  6. Another arc of human history has been toward a greater understanding of the real world, and the subsequent benefits of that understanding through manipulation of that world through science and technology. Thus our species now dominates the planet in a way unprecedented in history.
  7. Resistance to these historic trends is driven by subconscious, evolutionary-grounded desires to maintain social cohesion among one’s group against threats that might undermine the group’s religious or ideological narrative. Such resistance ranges from political isolation (e.g. North Korea) to religious inculcation of children by parents around the world. Daily evidence of such resistance is provided by numerous right-wing, religious fundamentalist pundits.
  8. Thus another trend of human history is the persistence of conflict between different religious and ideological groups, as they inevitably come into contact with one other and their competing narratives, and their need to feel superior, which are quickly seen to be mutually inconsistent. Resistance and tribal loyalty will always endure, but the stakes, over time, will gradually, necessarily, reduce in scope; thus, e.g., political parties in the US do not demonize each other as heathens who deserve death, as tribal groups around the world, over previous millennia, have typically done. While there will always be conflict between the educated and the naive — elites vs common folk — since naive human motivations exhibit base human nature, and lack of education is the basic human condition, unless addressed, the points of political contention in future decades and centuries will become more and more issues of cultural taste.
  9. The benefits of these trends will be the expanding potential for humanity to explore and comprehend the universe in a way that vastly supersedes the priorities of mere human existence. In this (metaphorical!) sense, the sum of human awareness will be a consciousness of the universe that extends beyond the survival protocols of a single species.

    Science fiction, at its best, explores the many ways this might happen; it is a heuristic for understanding why any one person’s experience of the world, or perception of reality, is not necessarily the only possible one, let alone the best.
  10. In the event of any kind of species ‘reset’ – e.g. a worldwide catastrophe that reduces human survivors to the state of primitive humankind of thousands of years ago, or of a small group of humans stranded out of contact with civilization – all progress described in the previous items would vanish, and humankind would be left only with the evolutionary motivations given toward tribalism, the value of narratives over evidence, and the susceptibility toward supernatural perceptions, that preceded them – i.e., baseline human nature.

    Eventually, such a rebooted segment of humanity would create a new culture, would create new religions, new art, new music, new literature — all unlike any specific religions or art or culture that preceded them, but all of them reflecting the motivations of human nature. The science that would eventually emerge would, however, be like ours; it cannot help but be, since it would be a rigorously tested perception of the reality of the universe.

    The plausibility of such catastrophes, especially given the relatively rapid ascent of our species in recent centuries, might well explain the Fermi paradox – why we have detected no similar sentient races on the planets of other suns.

This page is, forever, a draft, to be refined endlessly.

Posted in Personal history, Philosophy | Comments Off on Provisional Conclusions

Links and Comments: Memory is Fallible; Fundamentalists Are Alike All Over

A couple informed articles appeared today about the Brian Williams kerfuffle, how the NBC News anchor was discovered to have inflated his account, increasingly over the years, of being on a helicopter in the Iraq War in 2003, and speculation about whether he was deliberately lying to aggrandize himself, or whether he ‘conflated’ his own memories with accounts by others. Most people aren’t giving him the benefit of the doubt.

I’m inclined to give him the benefit of the doubt, because of the many accounts I’ve read over the years of the fallibility of memory. Memory is not a videotape that gets recorded and then played back without error; our memories tend instead to be memories of memories of memories, stories we tell ourselves (and others), with each repetition becoming slightly less accurate, like a game of telephone (or Chinese whispers, a term for the game I’ve never seen until just Google now), and modified according to subconscious psychological motivations.

[That I’d give him the benefit of the doubt doesn’t necessarily excuse him; in his line of work, the tendency for such memory conflation should be guarded against to the extreme.]

Here’s a good article on Slate, How Not to Be the Next Brian Williams: Ten ways to avoid false memories, by Christopher Chabris and Daniel Simons, authors of The Invisible Gorilla: How Our Intuitions Deceive Us (which famously concerns an experiment about students told to watch a video of a basketball game, focusing on the players, and did so without noticing that a man in a gorilla suit walked through the frame).

Common sense tells us that memory shouldn’t break down to this extent—especially when we recall significant events in our lives. That belief makes us assume the worst of those who misremember. Yet a full century of scientific research tells us that these intuitive, common-sense beliefs about how memory works are often wrong.

The article touches on many of the conclusions of psychological experiments that reveal the fallibility of memory. Some of this has filtered down to popular culture, such as the increasing skepticism about eye-witness testimony (validated by the DNA tests that show many people convicted via such testimony turn out to be innocent after all). The article then, usefully, lists ten tips for “minimizing the chances that false recollections will put you at odds with your audience, your bosses, or the truth.”

Great article; it appeals to my provisional conclusion that common-sense, ‘obvious’ truths are likely false (or true only within a narrow frame of experience), and the reality of existence is not easily perceived, given that it’s filtered through our subjective biases.

The other piece today on this subject is New York Times Tuesday Science Section: Was Brian Williams a Victim of False Memory?. (Curiously the print article is titled “False Memory vs. Bald Faced Lie”)

Memories don’t live as single, complete events in one spot in the brain. Instead they exist as fragments of information, stored in different parts of our mind. Over time, as the memories are retrieved, or we see news footage about the event or have conversations with others, the story can change as the mind recombines these bits of information and mistakenly stores them as memories. This process essentially creates a new version of the event that, to the storyteller, feels like the truth.

Obama gave a speech about religion the other day, and touching on recent violent events associated with Islam, matter of factly pointed out the history of violence associated with Christianity throughout its history. And freaked out the right wing.

William Saletan in Slate: For Christ’s Sake: Some Republicans would rather defend Christianity from all criticism than stand clearly against religious violence.

The subtitle on the homepage: “When conservative defend Christianity at all costs, they’re thinking the way Islamic fundamentalists do.”

Several past and current Republican presidential candidates—Rick Santorum, Rudy Giuliani, Mike Huckabee, Bobby Jindal, Jim Gilmore—have attacked the speech. So have dozens of conservative commentators. They reject the suggestion that Christianity has anything to apologize for. Many go further. They claim that Islam sanctions violence, that Islam is our enemy, or that Christianity is the only true faith. In issuing these declarations, Obama’s critics validate the propaganda of ISIS and al-Qaida. They’re not just pandering to the Christian right. They’re aiding the Islamic right.

Because, the apologetics claim, the Crusades were justified; the Inquisition wasn’t that bad, and so on; anyway, Christianity is the only true faith, they say, without any shred of irony or self-awareness, or humility, even as they condemn the Islamic extremists who think exactly the same about their religion.

The theme is analogous to American exceptionalism and jingoistic patriotism: my side can never be wrong because, well, it’s my side. These are all ideas that appeal to a similar mindset.

Saletan:

In this respect, the debate within Christianity mirrors the debate within Islam. On one side are Bush, Obama, and the millions of Christians and Muslims who reject religious conflict. On the other side are Santorum, Giuliani, Fox News, ISIS, and al-Qaida.

When you start to think that you know God’s mind, that he speaks only to you, that you alone are in possession of the truth, that’s when you become dangerous. And being a Christian won’t save you.

Posted in Psychology, Religion | Comments Off on Links and Comments: Memory is Fallible; Fundamentalists Are Alike All Over

Links and Comments: Audiences Cheering and Egging Them On; Christian persecution and criminalization; Why people doubt science

It’s been widely observed that the Internet has allowed like-minded people of all stripes to find each other, create online communities, and reinforce each others opinions and prejudices, in increasingly specific bubbles of interests and ideologies. But the visibility of the internet makes these communities visible to outsiders. Thus the new visibility, to me in the past couple years, of right-wing, fundamentalist ideologues preaching to their followers about the evils of gays and their [our] complicity in the downfall of western civilization. Who knew?

I admit I don’t look at such sites directly — I see selected excerpts from them on edited sites like Right Wing Watch, which I find gruesomely fascinating for endlessly exposing the vitriol of conservative/reactionary/fundamentalist pundits and politicians who are forever (among other topics) demonizing gay people, blaming them for every possible circumstance they disapprove of, and predicting their complicity in the very end of western civilization, if not the world. (Virtually every post could be countered with my Jack Smith Rule. They predict evil consequences; the rule says, no this will not happen.)

In contrast — it’s nice to see some of these folks called out in a much more general venue, as columnist Frank Bruni did in last Sunday’s New York Times, Do Gays Unsettle You? Same-Sex Marriage, Republican Scorn and Unfinished Work. He addresses the progress of marriage equality in contrast to continued Republican animus. (Of course I realize that all the followers of those right wing sites are not likely to be reading the New York Times. Still.)

Bruni:

And a politician who says awful, hateful things about gays and lesbians can still find a warm enough reception and plenty of traction in one of our two major political parties. The Republican winner of the Iowa caucuses in 2012, Rick Santorum, has said that the marriage of two men or two women is no more like the marriage of a man and a woman than a tree is like a car or a cup of tea is like a basketball. He has also lumped homosexuality together with incest.

So has Mike Huckabee, the winner of the Iowa caucuses in 2008. Both are poised to run for the presidency again, in a field potentially including Ben Carson, who has mentioned homosexuality and bestiality in the same breath, and Ted Cruz, who urges ardent prayer against what he considers the society-threatening outrage of two men or two women tying the knot.

I don’t expect any of them to win the nomination, partly because their particular, pronounced degree of closed-mindedness won’t wash with the number of Americans whose favor they need. Hurray for that.

But I expect that on their way to defeat they’ll turn us gays into punch lines and punching bags. I expect that I’ll hear and watch large audiences cheer and egg them on. It’s a sickening spectacle, if you pay it any heed.

Related: here’s Mike Huckabee, explaining why My Point In Running For President Is To Fight Secular Atheism.

Christian feel themselves so persecuted, even though they remain the largest religious affiliation in the US.

Has anyone ever announced an intention to run for office in order to “to fight Christian privilege”?? No, of course not.

Meanwhile, Right Wing Watch has a related item from a couple days ago about an upcoming anti-gay documentary produced by activist Janet Porter called… “Light Win: How To Overcome The Criminalization Of Christianity”. Increasingly the idea that everyone is equal before the law means that religion, or at least Christianity, will be criminalized, to these people.

Which people? Participants in the documentary include Rand Paul, Mike Huckabee, David Barton, Phyllis Schalfly, Scott Lively, Louie Gohmert, and others. The usual suspects. I’m surprised Rick Santorum isn’t among them.

On a not unrelated note, a trenchant essay in Salon yesterday by Jeffrey Tayler, a contributing editor to The Atlantic, called It’s time to fight religion: Toxic drivel, useful media idiots, and the real story about faith and violence.

It takes to task the numerous religious apologists who excuse religion as a source of violence, no matter how explicitly terrorists like the Charlie Hebdo attackers announce their motivations. Tayler cites specific examples (of apologists, like Reza Aslan), and then generalizes about how society still defers to religious leaders…

We are accustomed to reflexively deferring to “men of the cloth,” be they rabbis and priests or pastors and imams. In this we err, and err gravely. Those whose profession it is to spread misogynistic morals, debilitating sexual guilt, a hocus-pocus cosmogony, and tales of an enticing afterlife for which far too many are willing to die or kill, deserve the exact same “respect” we accord to shamans and sorcerers, alchemists and quacksalvers. Out of misguided notions of “tolerance,” we avert our critical gaze from the blatant absurdities — parting seas, spontaneously igniting shrubbery, foodstuffs raining from the sky, virgin parturitions, garrulous slithering reptiles, airborne ungulates — proliferating throughout their “holy books.” We suffer, in the age of space travel, quantum theory and DNA decoding, the ridiculous superstitious notion of “holy books.” And we countenance the nonsense term “Islamophobia,” banishing those who forthrightly voice their disagreements with the seventh-century faith to the land of bigots and racists; indeed, the portmanteau vogue word’s second component connotes something just short of mental illness.

Then there is SFGate blogger Mark Morford, whose take on E.O. Wilson’s recent interview in New Scientist (and his book The Meaning of Human Existence, which I blogged about), is appropriate to this theme. Morford:

It’s no secret that nearly all religions of the world were designed to, if not completely deny, certainly belittle ideas of conscious, sustainable growth and scientific understanding in favor of blindly believing we are the “chosen ones,” that we have a special, divine allowance to breed at will and abuse the planet as we please. Pestilence? Shortages? Overpopulation? 1,000 times the natural extinction rate? Climate change? “Don’t worry,” power-hungry religious leaders say, “there’s a ‘master plan’ somewhere. Surely ‘God has a reason’ to which puny, flawed humans cannot possibly be privy.” Right.

Religion as the abjuration of responsibility to one’s descendents, and environment.

On a broader topic, Joel Achenbach at National Geographic asks Why Do Many Reasonable People Doubt Science?.

Topics include ‘naive’ beliefs, those notions that are common-sensical and intuitive but wrong — and which take some intellectual effort (via math, or science) to correct. Our tendency to see patterns where there are none. Our vulnerability to confirmation bias and herd thinking. Why journalism, and story-telling, misleads about the process of science —

The news media give abundant attention to such mavericks, naysayers, professional controversialists, and table thumpers. The media would also have you believe that science is full of shocking discoveries made by lone geniuses. Not so. The (boring) truth is that it usually advances incrementally, through the steady accretion of data and insights gathered by many people over many years. So it has been with the consensus on climate change. That’s not about to go poof with the next thermometer reading.

And

Science appeals to our rational brain, but our beliefs are motivated largely by emotion, and the biggest motivation is remaining tight with our peers. “We’re all in high school. We’ve never left high school,” says Marcia McNutt. “People still have a need to fit in, and that need to fit in is so strong that local values and local opinions are always trumping science. And they will continue to trump science, especially when there is no clear downside to ignoring science.”

And the way the Internet proliferates all ideas, whether justified or crazy — bringing us back to the opening of this post.

The scientific method doesn’t come naturally — but if you think about it, neither does democracy. For most of human history neither existed. We went around killing each other to get on a throne, praying to a rain god, and for better and much worse, doing things pretty much as our ancestors did.

Now we have incredibly rapid change, and it’s scary sometimes.

Posted in Atheism, Culture, Religion, The Gays | Comments Off on Links and Comments: Audiences Cheering and Egging Them On; Christian persecution and criminalization; Why people doubt science

Jordan Ellenberg, How Not to Be Wrong

Subtitled: The Power of Mathematical Thinking.

This is the first of what may turn out to be several posts about this book, an examination of several basic principles (linearity, inference, expectation, regression, and existence) and how they apply to every-day, real world situations, situations that are often misunderstood by ordinary “common sense”. The author, a one-time child genius, is a professor of mathematics at the University of Wisconsin-Madison, and has written for Slate, Wired, and other publications, including an occasional column for Slate.

The book is breezily written, with only rare equations, though with occasional very detailed examples described in words. Also, it’s over 400 pages long, which is why I’m not waiting to compile all my notes on it in a single post. (I’m just over half-way through.)

The introduction addresses the common question from math students: when will I ever use this? Ellenberg’s answer is that math is about understanding how to reason; “Math is a science of not being wrong about things, its techniques and habits hammered out by centuries of hard work and argument.”

He gives an historical example, about an engineer thinking about where to apply extra armor on World War II fighter planes, from examining bullet patterns on returning planes. Extra armor where there are the most bullet holes? No, that’s the obvious answer, and it’s wrong, because they weren’t seeing the planes that didn’t return….

“Mathematics is the extension of common sense by other means.” It may be obvious to most people that a + b = b + a, but math extends such principles to more complex conclusions that are not obvious at all.

Author advises that the book covers ideas that are profound (not shallow) and simple (not complicated); one quadrant of ideas out of the four.

Part I is about Linearity, the idea that trends change along straight lines.

His first example is political and economic. The libertarian Cato Institute wondered at one point why Obama wanted to make America *more* like Sweden, when Sweden itself was pulling back on its benefits and taxes, i.e. becoming *less* like Sweden. The implicit relationship is a linear one, a graph with prosperity and Swedishness as the axes, and the extremes labeled sardonically by the author as “Libertopia” and the “Black Pit of Socialism.”

Ellenberg’s point is that this linear relationship is overly simplistic; the actual relationship might well be more like the infamous Laffer curve, in which the relationship is an arc, with an optimum balance between taxes and government revenue somewhere in the middle, with (for example) the US to one side of the peak, Sweden to the other, both moving in opposite directions to find that optimal balance.

(This reminds me inevitably of the perpetually simplistic policy of the Republicans, and libertarians: there is no economic state, good or bad, for which the solution is not “cut taxes”! If the economy is doing well, then people need to get back more of their money (this was Bush 2’s justification, after the prosperity of the Clinton years); if it’s doing badly, then stimulate it by cutting taxes (Reagan’s ‘trickle-down’ economy, long-since discredited). This policy always benefits the wealthy corporations who support Republicans; coincidence?. And there’s never, ever, any discussion of circumstances in which taxes might need to be *raised*. Because everyone hates taxes, right? End of story. [Still, reality strikes back: cf. currently the economies of Kansas, and Louisiana; contrast California.])

Ellenberg acknowledges that the Laffer curve is still controversial, and suggests that the ‘real’ curve might not be so simple. But his point is that to assume a *linear* relationship here is almost certainly false.

The next chapter explores how, at small enough scales, all curves *are* straight lines; thus calculus. And discusses the paradoxes and dangers of infinities; Zeno’s paradox; what the infinite series 1+1-1+1-1+1-1… means. His answer: playing with such series don’t make sense in ordinary arithmetic terms; you need to *assign* values for such series, in order to avoid contradictions. (That series means 1/2. And 0.999999…. = 1.)

Next chapter: avoiding simplistic trend extrapolations that lead to implausible conclusions, e.g. “by 2048 all Americans will be obese”. Or calculating the relationship between college cost and SAT scores. But you can’t do that, these things are probably not linear.

Fourth chapter in this section: “How Much Is That in Dead Americans?” More implausible conclusions by extrapolating (linear) proportions, e.g. saying 1400 Palestinian deaths is the equivalent of 300,000 American deaths (based on total population of both groups). You can realize this thinking is flawed by extending the proportion to ridiculous extremes – e.g. if one of two people is beat up, is it useful to compare that to half of the entire population being beat up? Well, no.

Better to study rates. But they have perils too. Interesting example of study that calcuated rates of deaths by brain cancer, which reveals that small, relatively less populated states lie at *both* ends of the range. Why? Because random variation has a greater effect in small groups than in larger ones; keep expanding the population, and random fluctuations cancel each other out. The so-called “law of large numbers”. Similarly, the best basketball scorers tend to be those who played very little, and happened to have gotten lucky. Another example: performance of individual schools; bigger schools lie in the middle of the range. Actual distribution is the ‘normal curve’, shaped like a gendarme’s hat.

(This reflects one of my own heuristics about any kind of prediction or trend: imagine the trend take to the extreme, and see if it still makes sense.)

Fifth chapter in this section: “More Pie than Plate”. The dangers of proportions, when trends can be either positive or negative. Example of Scott Walker of Wisconsin claiming his state had provided 50% (!) of the job growth in one period across the entire nation. No — because the national job growth was a mix of gains and losses from all the states.

Another: a Romney campaign claim that under Obama, 92% of job losses were suffered by women. No; they were comparing numbers that were composites of many gains and losses…

End of Part I, of V. (That the examples of bad math so far come from conservative/libertarian groups I will let speak for themselves. Surely liberals and progressives aren’t blameless, and I will note any of those in future posts about this book.)

Posted in Book Notes, Culture, Economics, Mathematics, Thinking | Comments Off on Jordan Ellenberg, How Not to Be Wrong

Links and Comments: The Size of the Universe; The Size of the Planets

» NPR’s blog Cosmos & Culture: Lessons From The Beginning Of Time.

One report, among many in the past few days, that the apparent detection of ‘gravitational waves’ from the Big Bang, a year ago, was a false alarm: the evidence is explained via mundane intergalactic dust.

That’s fine; this is how science examines and corrects itself. This post is nice in summarizing the many things that *have* been firmly established about the size and age of the universe.

We should take note of what we do know about the early universe, which is nothing short of spectacular. We know that the universe is about 13.8 billion years old (a number that, updated from 13.7, has given us pause about the name of this very blog). We know its composition, or at least the relative contribution of the ingredients — if not the ingredients themselves (dark matter and dark energy remain a mystery). We have a firm grasp of the cosmic history from 400,000 years after the Big Bang to now — and we can even push it earlier, to a minute or so after the event, when the first atomic nuclei were synthesized. We also understand how galaxies form and how they are distributed across space, even if we still don’t know where the seeds that leapfrogged their emergence came from.

We share with our ancestors the urge to understand our origins, to unveil the mystery of creation. The fact that science opens a window for us to peer into our deep past should be a cause for celebration, irrespective of what we find when we are finally able to look.

At Slate a couple days ago, Phil Plait asks Can You Really Fit All the Planets Between the Earth and Moon?.

He’s responding to a claim in a cool viral video called 209 Seconds That Will Make You Question Your Entire Existence, which suggests that, given the sizes of the planets, and the distance between the Earth and Moon, you could fit all the planets in that gap.

It’s pretty much true; Plait quibbles here and there, but it’s mostly true.

To me it’s an example of how our intuitive grasp of sizes and distances offers no clue to the truth of this claim. Put the numbers together, and they substantiate the claim. More remarkable are those comparisons of the distances between the planets, and the sun, compared to their sizes…. a basketball 500 yards to an apple, a mile to a pea.

(File this under Provisional Claim #2.)

Posted in Astronomy, Cosmology, Science, Space | Comments Off on Links and Comments: The Size of the Universe; The Size of the Planets