E. O. Wilson, Atheist

Notes on the controversies of E. O. Wilson.

E. O. Wilson was one of our leading biologists and intellectuals, combining a scholarly career of love for the natural world (particularly ants) with a cultural voice of concern about what we as a species are doing to it. He was also a dedicated atheist, perched in his ivory tower at Harvard and tilting at various professional and cultural windmills. I feature below a long quote from one of his several magnum opuses, Sociobiology (1975). This was putatively a textbook by which he wanted to establish a new field within biology- the study of social structures and evolution. This was a time when molecular biology was ascendent, in his department and in biology broadly, and he wanted to push back and assert that truly important and relevant science was waiting to be done at higher levels of biology, indeed the highest level- that of whole societies. It is a vast tome, where he attempted to synthesize everything known in the field. But it met with significant resistance across the board, even though most of its propositions are now taken as a matter of course ... that our social instincts and structures are heavily biological, and have evolved just as our physical features have.

(No) Sympathy for the Devil

Blaming ourselves for Russia's attack on Ukraine.

Here we are, in a time warp back almost a century. A European country has elected an authoritarian leader, on the support of a doddering president. That leader went on to resolve the economic and politicial crisis of the country, mostly by taking complete control himself and forming an increasingly repressive fascist state. Nationalist propaganda and lies were ceaselessly conveyed through the state media, paving the way for attacks on other countries, generally portrayed as critical to protect fellow countrymen being oppressed there. The aggression and the lying escalated until here we are, in a full scale international war, with distinct chances of becoming a world war. 

In the US, there are strange convergences of support for the Russian side of this conflict. Those on the fringe left can not tear themselves away from respect for the Russia that was the Soviet union and vanguard of world communism. Nor can they resist bashing the US. The far right is infatuated with the new Russia, with its super-Trump leadership, free-wheeling criminality, and clever propaganda, as many Americans were of Hitler back in the day. But a third stream comes from the foreign policy establishment- the realists, who think spheres of influence are the most normal, god-given organizing principles of international affairs. Thus China should be given its suzerainty over South East Asia, including Taiwan, and Russia over its near abroad, whatever the people actually living there may think. We are to blame for pushing NATO to Russia's borders, we are to blame for injuring Russia's sensitivities and pride, and we have caused their invasion of Ukraine, by luring Ukraine to the West with our sweet blandishments.

Well, each of those views is out of touch in its own way, but the last is especially curious. For what was the post-World War 2 order about, if not about civilized behavior among nations, letting each seek prosperity and freedom, in peace? The realist view would plunge us back into medieval power relations, or perhaps the three-sphere world of George Orwell's 1984. It consigns small countries to the depredations of bullies like Russia, who can not make friends in a civilized manner, but, in Ukraine, has strained every nerve to corrupt its political system, destroy its internet, and obliterate its sovereignty and economy.

It is obvious to all, including Russia, that NATO was and remains a defensive alliance, of countries intent above all else to rebuild after World War 2 without further aggressive encroachment by Russia. And once the Soviet Union fell apart, the Eastern Bloc countries fled as fast as they could to the West, not because they wanted to attack Russia in a new World War 3, but quite the opposite- they wanted to pursue the promise of freedom and prosperity in peace, without bullying from Russia. Russia's much vaunted "sensitivities" are nothing more than toxic, domineering nostalgia for their former oppressive empires, of both Czarist and Soviet times. As the largest country in the world, one would think they have enough room, but no, their sense of greatness, unmatched by commensurate cultural, economic, or moral accomplishment, demands bullying of its neighbors. More to the point, their current system of government- autocracy / fascism by ceaseless lying and propaganda, would be impaired by having their close neighbors have more open, civilized systems. 

All this has a religious aspect that is interesting to note as well. Ukraine recently extricated itself from domination by the Moscow orthodox church, becoming autocephalic, in the term of art. The process shows that even in this supposedly supernatural sphere of pure timeless principle, tribalism and politics are the order of the day. Not to mention propaganda, and fanciful philosophy and history. The narratives that Russia as spun about Ukraine and its invasion are particularly virulent, unhinged, and insulting, insuring that Ukraine would never, in any sane world, want to have anything to do with their neighbor. It is one more aspect of the Russian aggression that spares us from needing to sympathize overly with its "sensitivities".

So, what to do? It is not clear that Ukraine can withstand Russian attacks forever. They have stopped Russia in its tracks, thanks to a lot of Western assistance. They have millions of men under arms, compared to a much smaller invasion force. They have motivation and they have the land. But they need heavier weapons and they need to preserve their air power. With those two things, they could turn the tide and drive Russia out. Without them, they will probably only manage a stalemate. Western sanctions have imposed highly justifiable pain on Russia itself, but historically, such sanctions tend to have as much countervailing effect, consolidating pro-government attitudes, as the opposite. So barring a dramatic turn of events at the top of the Russian system, which is highly unpredictable and rather unlikely, we are facing a very drawn out and destructive war in Ukraine.

In a larger sense, we are facing something far more momentous- the rise and assertion of autocracy (not to say fascism 2.0) as a competing world order. Russia's pattern has been clear enough (and historically eerie)- escalate their aggression and ambition as far as they can get away with. And China is watching carefully. The ability of the West to punish Russia for its completely immoral and cruel attack on Ukraine, and deter future repetitions, will shape the next century. Russia has decisively broken the borders and tranquility of the post-World War 2 order, and that has caused many, especially in Europe, to wake up and realize that coasting along on US coat tails is not enough- they have to actively participate in sanctioning Russia, in resolving their dependence on Russian fossil fuels (as if that had not been patently obvious before), and strengthening the collective defence, as expressed in NATO. Western leaders should make it clear that Putin and his key lieutenants will never be allowed to personally enter the West without being shipped off the Hague for trial. And we should give Ukraine what it needs to defend itself.

Finally, what of our own culpability? Not so much in mistreating Russia, which we have done only to a slight degree, but in committing war crimes of our own, in attacks of our own, based on lies of our own, on innocent countries far distant. I am speaking of Iraq (which ranks first among several other cases). While our justification for that war was far better than Russia's in Ukraine, it was still poor, still caused hundreds of thousands of deaths, was grievously misconceived and mismanaged, and has left a political ruin, not to mention a geopolitical mess. This alone should make George W Bush rank among the worst of US presidents- significantly lower than Trump, who for all his destructiveness, did not destroy whole countries. We should be willing to put Bush and others who made those decisions to an historical and international account for their actions, in a spirit of historical rectitude.

• In praise of Washington's teaming minions.
• New thoughts on an old book.
• A song for Ukraine.

Toxic Nostalgia

Making Russia great again.

What is it about the past? Even though we are condemned to live in the future, we can't stop fantasizing and fetishizing the past, and wanting to go back. On the gentle side, Proust wrote nothing but loving remembrances of his (sometimes mortifying) past, trying to evoke its moods, textures, smells, and feelings. But why does nostalgia so often curdle into bloodlust and terror? For that is where the Russian autocrat is going with his nostalgia for the Soviet era when Stalin ruled even more autocratically over a well-cowed populace extending from Hungary to the Pacific. Ah, those were the days!

It isn't just our current crisis- far from. The Trumpists want to make America great... again. The Muslim jihadists are bent on reproducing the pre-eminent dominance of Islam of 1300 years ago. The Serbs hearken back to their own grand empire of 700 years ago. Shia muslims fetishize their losses and in a theology of repair and redemption. Jews have both bemoaned their losses of their great kingdoms two millennia ago, and militantly sought their promised land back. And fundamentalists of all stripes yearn to get back to the basic tenets of their faith- the pure origins of incendiary belief and miracles.

It all seems a little over-determined, as though the operative emotion isn't nostalgia exactly, but powerlust, seizing on whatever materials come to hand to say that we as some tribe or culture are better and deserve better than we've got. While the future remains ever shrouded, the past is at least accessible, if also rather protean in the hands of dedicated propagandists. In Russia's case, not only did Stalin help start World War 2 by co-invading Poland, but the prior holocaust/famine in Ukraine, followed by the transplacement of millions of Russians into Ukraine.. well, that all makes this current bout of nostalgia far from sympathetic, however well-twisted it has been for internal consumption. Of course the propaganda and the emotion is mostly instrumental, in a desperate bid to fend off the appearance of happy, secure, and prosperous democracies on Russia's borders, which is the real danger at hand, to Putin and his system.

In remembrance of Russia's great patriotic war, which it helped start.

Yet, such nostalgia is strongly culturally binding, for better or worse. Rising states may have short histories and short memories, resented as the nouveau-rich on the world stage. They are not "as good" in some essential way as those whose greatness has passed into the realm of nostalgia. Worth is thus not in the doing but in some ineffible essentialist (read nationalist/tribal) way that is incredibly resistant to both reason and empathy. It is analogous to "nobility" in the class structure within most societies. In the US, we seem on the cusp (or past it) of our time atop the world stage. Do we then face hundreds of years of regret, comforting ourselves with tales of greatness and seething resentment?

With echos of a deeper past.

• Could the West have been smarter; more generous?
• Apparently, we are all going to die.
• Tires are bad.

Myth and Science

Stories we tell about how things work.

I am reading an ancient book about ancient myths, covering some of what was known of the ancient world's stories circa the mid-20th century (that is, the "developed" ancient world of Egypt, the Near East, China, India, etc.). The authors occasionally seem exasperated that their colleagues- the ancient authors of these stories and myths- do not always take their stories as seriously as scholars themselves do, after having so painstakingly learned the relevant languages, unearthed the precious tablets, papyri, inscriptions, and other sources, compared different versions, and interpreted them in light of the historical setting. No, ancient myths can be playful affairs, evolving in dramatic complexity, freely mutating to serve the needs of the moment in their mutable oral traditions. This is especially true the farther back you go into ethnographic history, such as into the stories of the Inuit and other First Peoples of North America. It is evident that ancient societies varied widely in their theological and mythological sophistication, and particularly how closely entwined these were with the centers of power.

Inuit mythologies and their custodian, the shaman.

The scholarly apparatus around myth studies has a very earnest and modernist cast, which derives from two sources. First is Christianity, which as an extreme political and social elaboration of ancient religions has progressively reified and codified its myths. Inheriting a grab-bag of disparate ancient myths and stories, Christianity shored up its social position and theological bona fides by insisting that it was all true. The more sclerotic and far-reaching its bureaucratic structure, the more tightly it held to the absolute truth of its dogmas. A second aspect was the enlightenment and the rise of scientific modernity. That world view was not interested in playful myths of psychodrama, but in hard truths of how the world really works, stripped of the colorful trappings. Competition with this world view helped to further push religious dogmas in an absolutist direction, to that point where today, both Christian Evangelicals and fundamentalist Islamists insist that their scriptures are literally true, handed down from an all-powerful god who really exists and is not fictive construct meant as a playful expression of our scientific ignorance on one hand, and our love of social drama on the other. Anthropologists took their cues from all this, assuming that the precious myths they were studying had to be expressions of a society's absolute truths, organizing principles, and deepest motivations. But perhaps they were originally ways to pass the time and enchant a few youngsters.

Science is telling stories, too. Are they really so different? On the one hand, our need to orient ourselves in the world remains unchanged from ancient times, so the core purpose of explaining reality and society through complicated tales of causes and effects remains. And to a lay person, the explanations of quantum mechanics or cosmic inflation are no less impenetrable than myths about gods and dragons. Thus the scientists who are the custodians of these stories find themselves in the ironic position of a new priesthood, cultivating the cultural narrative around origins, natural phenomena, biology, and the like, while extending these stories in systematic ways that the priests (and alchemists, and shamans, and druids) of yore could only dream about, if they could even conceive of such reliable beliefs untethered from social drama and social control. But today's scientists can't and won't inject ancillary drama into these stories, so they will remain split off from their traditional roles and uses.

So the telling of dramatic stories and the consequent management of society through the narratives of origins, myths, and meaning- if ancient myths really did fulfill these functions, which is perhaps an anachronistic construction on our part, or at least varied widely with the nature of ancient societies- are skills having nothing, really, to do with the scientific enterprise of today, and thus nothing to do with this new priesthood. Who takes these roles?

Theology would seem the natural place for the living and socially relevant myth. But theology has split definitively from science, from history, and indeed from reality, nurturing narratives that are absurd while claiming they are true, and which in their antiquity and provincialism are impossibly remote from our current concerns, morals, and social ability to relate even allegorically. Theology has thus become lost in a sterile wilderness, doomed to be cut off from its mythical and social power. Even the more liberal and elastic precincts, if they do not insist on absolute literal truth, adhere to the crusty old stories of the Bible, which while occasionally artistic, are mostly a maddening hodgpodge and, frankly, boring. What was riveting in antiquity about lengthy ancestor lists, angry gods, virgin births, and ascending into the clouds is ridiculous today. 

The story-telling mantle has obviously been taken over by Hollywood- by the Marvel series, Star Treks, Star Wars, Potter series, and similar epics of modern fantasy. They bend reality in classically mythical ways, make up their own theology as they go along, (and throw it away as casually with the next installment), and communicate constantly updated social mores. The graphics are otherworldly, the stories and morals are updated, but the fundamental sophistication of these stories can't really be said to have advanced much. They are speaking to human nature, after all- a conversation between our inborn archetypes and the social and technological conditions we find ourselves in.

The key point is that Hollywood myths are taken as intended- as fertile and mind-expanding fantasies with social and moral lessons that are (hopefully) beneficial and relevant for our times. They are not trying to claim their myths as true- that would be absurd. Thus they do not collide with either scientific or theological claims, and use myth as it was originally and truly intended- as the dreamlike realm of symbolic human drama, full of lessons, yes, but not scientific ones, or even pseudoscientific ones.

• An outstanding dissection of just how bad US policy and behavior was in Afghanistan.
• Facebook / Fecebook is a cesspool, by design.
• Dead ender racism.
• A mutagenic drug to save us all.
• How about those great vaccines?
• Some nice piano.

All Facts are Theories, But Not All Theories are Facts

Are theories and facts different in kind, or are they related and transform into each other?

During the interminable debates about "Intelligent Design" and evolution, there was much hand-wringing about fact vs theory. Evolution was, to some, "just" a theory, to others a well-attested theory, and to others, a fact, whether in the observation of life's change through time (vs the straight creationists), or in the causal mechanism of natural selection (vs the so-called intelligent design proponents). Are theories just speculations, or are they, once accepted by their relevant community, the rock-like edifice of science? And are facts even plain as such, or are they infected by theory? Our late descent into unhinged right-wingery poses related, though far more complex, questions about the nature of facts and who or what can warrant them. But here, I will stick to the classic question as posed in philosophy and science- what is the distinction and or relation between facts and theories? This follows, but disagrees with, a recent discussion in Free Inquiry.

The official scientific organs (NCSE) have generally taken the position that theories are different from facts, making a pedagogically bright line distinction where things like tectonic plate theory and evolution are theories, while rock compositions and biochemistry are facts. In this way, science is made up, at a high level, of theories, which constantly evolve and broaden in their scope, while the facts they are built on arrive on a conveyor belt of normal scientific progress, via lab experiments, field work, etc. Facts help to support or refute theories, which are such abstract, dynamic, and wide-ranging bags of concepts that they can not rightly be regarded as facts.

All very pat, but what are facts? It turns out that nothing we observe and call a fact escapes some amount of interpretation, or the need to be based on theories of how the world works. We grow up with certain axiomatic and built-in conditions, like gravity, vision, and physical cause and effect. Thus we think that anything we "observe" directly is a fact. But all such observations are built on a history of learning about how things work, which is in essence starting with a bunch of theories, some instinctively inborn, which are gradually satisfied by evidence as we grow up ... to the extent that we take many things for granted as fact, like being able to count on gravity as we are walking, that the sun comes up every day, etc. Facts are not automatic or self-attested, but rather are themselves essentially theories, however simple, that have been put to the test and found reliable.

And therein lies a clue to how we, and especially scientists, evaluate information and use the categories of fact and theory in a practical and dynamic way. Lawyers often talk of coming up with a theory of the case, which is to say, a story that is going to convince a jury, which has the job of finding the facts of the case. When the jury finds the theory convincing, and vote for the lawyer's side, the facts are found insofar and the law is concerned. Their determination may come far short of philosophic rigor, but the movement is typical- the movement from theory to fact. 

On the other hand, what is a theory? I think it can be described as a proposed fact. No one would propose a theory if they didn't think it was true and explanatory of reality. Whether broad or narrow, it is a set of interpretations that seek to make sense of the world in a way that we limited humans can categorize, into our store of knowledge. For instance, Freudian theories of repression, Oedipal complexes, castration fears, etc. would have been, if borne out, facts about our mental lives. Being rather vague, they may have needed a great deal of refinement before getting there, but all the same, they were proposed facts regarding what we feel and do, and the psychic mechanisms that lead to those feelings. 

In science, it is the experiment and its communication that is the key event in the alchemy of transforming theories into facts. Science is unusual in its explicit and purposeful interaction with theories that are unproven. Tectonic theory was once a mere theory, and a crackpot one at that. But as observations came in, which were proposed on the basis of that theory, or retroactively appreciated as support for it, such as the lengthy hunt for mid-ocean ridges where tectonic plates separate, and other faults where they converge, that theory gained "fact-ness". Now it is simply a fact, and the science of geology has gone other to other frontiers of theory, working to transform them into fact, or back off and try some others.

The mid-Atlantic ridge, straining to be understood by observers equipped with the theory of plate tectonics. Also, a video of the longer term.

Another example is the humble molecular biology experiment, such as cloning a gene responsible for some disease. The theory can be so simple as to be hardly enunciated- that disease X is in part genetic, and the responsible mutation must occur in some gene, and thus if we find it, we can establish a new fact about that disease as well as about that gene. Then the hunt goes on, the family lineages are traced, the genetic mapping happens, and the sequencing is done, and the gene is found. What was once a theory, if an unsurprising one, has now been transformed into a fact, one perhaps with practical, medical applications.

But the magic of experiments is usually only discernable to the few people who are sufficiently knowledgeable or interested to appreciate the transformation that just happened. The boundary between theory and fact depends on the expertise of the witnesses, and can be sociologically hazy. Does homeopathy cure disease? Well, hemeopathic practitioners regard that as fact, and have gone on to an elaborate practice and pharmacopeia of dilute solutions to effect various cures. Others disagree and regard the whole thing as not only a theory, but a stunningly wrong-headed one at that- as far as can be imagined from having gained fact-hood. Real science revolves around experiments done to what is essentially a standard of philosophical proof. Techniques are reported and consistently applied, controls are done to isolate variables of interest, materials are described and made publicly available, and the logic of the demonstration is clarified so that readers knowledgble in the arts of the field can be confident that the conclusions follow from the premises. And the practitioners themselves are culturally vetted through lengthy apprenticeships of training and critique. 

The practice of peer review is a natural part of this series of events, putting the experiment through a critique by the (hopefully) most knowledgeable practitioners in the field, who can stand in for the intended audience for whom the experiment is supposed to perform this alchemical transformation of theory. The scientific literature is full of the most varied and imaginative efforts to "factify" hypotheses, hunches, and theories. Very few of these will ever be appreciated by the lay public, but they lay the ever-advancing frontier of facts from which new hypotheses are made, new theories tested, and occasionally, some of their resulting facts are discovered to be useful, such as the advent of gene therapy via the Crisper/Cas9 gene editing system, liposomes, and associated technologies. 

Another aspect of the public nature of science and peer critique is that if a knowledgeable observer disagrees with the theory-fact transition purported by some experiment, they are duty-bound and encouraged to replicate those experiments themselves, or do other experiments to demonstrate their counter-vailing ideas. On a cheaper level, they are welcome and encouraged to ask uncomfortable questions during seminars and write tart letters to the editors of journals, since pointing out the errors of others is one of the most enjoyable activities humans pursue, and doubles as a core of the integrity that characterizes the culture of science. In this way, facts sometimes reverse course and travel back into the realm of theory, to sweat it out in the hands of some disgruntled grad student and her overbearing supervisor, destined to never again see the light of day.

Experiments crystallize most clearly the transition from theory to fact. They create, though careful construction, a situation that banishes incidental distractions, focuses attention on a particular phenomenon, and establishes a logic of causation that forms (hopefully) convincing evidence for a theory, transforming it into fact, for knowledgeable observers. They create controlled and monitored conditions where knowlegeable people can "see" the truth of a theory being put to a decisive test. Just as we can now see the truth of the heliocentric theory directly with the use of spaceships sent out across the solar system, the observation of a fact is a matter of the prepared mind meeting with a set of observations, either tailored specifically in the form of an experiment to test a theory, or else taken freely from nature to illuminate a theory's interpretation of reality. Nothing is intrisically obvious, but needs an educated observer to discern truth. Nothing is completely theory-free. Nevertheless, facts can be established.

• Lies are power.
• On social contagion.
• Code red.
• The electricity interconnect of the Eastern US slowly grapples with reality.
• How many has Covid killed?
• In Afghanistan, the US has spent decades building a political and military paper tiger.

Who Can be a Shaman? Who Must be a Shaman?

Pasaquan and the modern Shamanism of St. EOM, Eddie Owens Martin.

While not religious, I am fascinated by religion. This mode of thought and experience is obviously instinctive, patently irrational, and strenuously defended and rationalized via theology, apologetics, and other formerly respectable modes of thought, not to mention jihad and other sorts of brute power. We are (mostly) in a much better position today than in the old days when every political system had its state religion, and woe betide anyone caught thinking crosswise. Yet in the even earlier days of our species, religion was much more free-form, and while the instinct of religion is/was shared universally, its expression varied widely among far-flung, isolated peoples. We may generally call it shamanism. The first ingredient was an acceptance that some people care a lot more about spiritual matters than others do. Typically this is because they are misfits, maybe mentally disturbed, and have a heightened appreciation of the unreality of this reality that we think inhabit. Mind-altering drugs provide a glimpse of this widened perspective, and naturally comprise a central part of many shamanistic sacraments.

It is striking how the shared appreciation of an alternate reality, whether though official scripture, traditional dogma, or via ecstatic worship practices or mind-altering drugs, contributes to social bonding and personal psychological healing- which are the ultimate positive impacts of religion. Maybe the starkest naturalistic reality, now that we have evolved to appreciate its full horror, is incompatible with psychic health. Maybe an alternate, colorful, humane, and supportive reality is essential, and is particularly binding and healing if everyone shares it, almost regardless of its particular nature or irrationality. But on the other hand, even religions of intolerance, war, human sacrifice and cannibalism have sustained long-lived cultures, so the binding may take precedence over the humane-ness.

Ideologies and value systems are in play as well. Societies run on particular views of what is right, who counts, what is meaningful, etc. While these touch on empirical reality in some respects, their values and social apparatus are relatively untethered, free to valorize some, deprecate others, and place values on obscure things and odd activities. A misfit will be, by definition, more likely to suffer under the ambient ideology and prone to seek an alternative. Whether the shaman supports the current culture or seeks to subvert it, her work is critical in framing a social ideology that most other members of society hardly even know exists, and are not generally capable of shaping or grappling with consciously.

At its best, shamanism provides more than a narrative or theory about the unseen forces that run the world. It also centers the society with a purposeful narrative of its existence and the essential part each member plays in its continuance. It can heal individuals via the power of this social cohesion- as even medical science is beginning to recognize- since even without any objective medicine whatsoever, the rituals of care, support, and confidence are themselves powerful expressions of our social nature and aids to healing.

But what about today? We are heading into a post-religious world, where neither shamanism nor mainline theology rings true, capitalist ideology reigns, and social atomization is in part the result. It was jarring and intriguing to run across an odd TV program about an autodidactic shaman in Georgia, Eddie Owens Martin, who died in 1986. As a gay man in rural Georgia of the early 1900's, he fled to New York and led an underground life, which led to a career in fortune telling. Eventually he inherited a property in Georgia, and moved back on his own terms, using the proceeds from his fortune telling to build a spiritual retreat / theme park, with ornate decoration throughout.

St. EOM painting from Pasaquan

The connection between fortune telling and other facets of free-form shamanism are obvious. Martin, who renamed himself St. EOM, was obviously a charismatic person, and attracted helpers who attended ceremonies and helped with the painting. There was a hair theme, where Martin thought that he received messages from the gods through hair that had to be pointed upward. After he went bald, he resorted to pointing the ends of his extensive beard to the sky in order to maintain this connection. And what about all the symbology? It seems to consist of benevolent faces and highly colorful geometric designs, as are common in other spiritual and ceremonial settings. It looks like an effort to capture positive and healing material from the archetypes, which are partly eternal, and partly influenced by the culture of the day, where multiracial themes of harmony were coming to prominence.

All this reminded me strongly of two other shamans of the day, Carl Jung and Walt Disney. Where Martin was a spontaneous and demotic shaman, Jung come at it from a scholarly, indeed logorrheic perspective, producing book after book of memories, dreams, reflections, and rationalizations by which he straddled the scientific and credulus approaches to spiritualism. Most evocative was his Red Book, which features highly colorful dreamscapes full of pregnant symbols and meaning, harvested from his forays into the inner world of his own fixations and archetypes.

Lastly, Disney obviously shared the fantasy and dream motivations of Martin, though seemingly without much of the spiritual baggage. Disney was also moved in some mysterious way to make these fantasies concrete by creating theme parks where this positive message of colorful suspension of reality was given relentless and popular expression. These are demotic shamanism on a vast scale, drained of any deeper significance other than the lightest symbology that fleetingly speaks to part of us that hopes for an escape from the humdrum and pressing constraints of reality.

• Another healing fantasy in glorious animation- Secret of the Kells.
• Private schools- the real scandal is that they exist at all.
• Slavery.
• Crytocurrencies are a criminal accelerant- and should be banned. Not to mention being an environmental disgrace.

UFOs, God, and the Evidence of Absence

Sometimes, what you can't see isn't really there. And why you may see it anyway requires some deeper consideration.

A recent New Yorker story resurrects the topic of unidentified flying objects. While drawing quite a bit of well-deserved humor from the field, it also teases some putatively serious observations, and notes that the field has gotten some high-level love from politicians like Harry Reed, Ted Stevens, and Marco Rubio. On the whole, it was disappointing to see mostly uncritical treatmtent of this retread story. Are any UFOs actually objects? The answer to that is almost universally no. Almost all turn out to be optical phenomena, which come in a startling variety that leave observers dumbfounded. The rest are mistaken aircraft, test rockets, balloons, and pranks of various sorts. Reports of UFOs have trailed off over the decades, as their cultural weight has diminished, and people's imaginations drift off to other preoccupations. Yet die-hards remain, finding conspiracies, coverups, and compelling evidence. What is one to say?

It is worth taking a big step back and asking why, over all this time, and over all the people who have been looking for clues, either for or against, nothing concrete has been found. There are no space ships, no alien bodies, no extra-terrestrial materials or technologies. There is nothing- nothing whatsoever to show for all the shocking observations, pregnant hints and leading questions. Nothing for all the political pressure and top-secret investigations.

We'd know if they were really coming.

It shouldn't have to be said, but I will say it anyway, that religion has similar evidence behind it. Namely none. For all the heartfelt convictions, the positive thinking, lovely intuitions, and entrenched tradition, the supernatural remains fugative from observation. Is this by definition? Not at all. Plenty of religious claims, and the ones that are most moving and effective in efforts of proselytization, are very this-worldly- the virgin births, the resurrections, the water from wine, the walking on water, the revelations directly from god, etc. 

While formal logic says that lack of evidence is not positive proof of absence, it is evidence for lack of evidence, which says alot about the momentous claims being made, about UFOs, as well as analogous conspiracies and super-powers. It is absurd to seek, after so many UFO sightings have been resolved as oddities of the atmosphere, of optical, even collective, illusion, innocent projects, or even pranks, for the "real" evidence, the true story behind the coverup, etc. It bespeaks an archetypal imagination, and, philosphically, a grasping at straws. 

Lack of evidence is a serious philosophical condition, in areas where evidence should be readily available and has been fervently sought. If aliens were routinely flying through the atmosphere, we have the technology to detect them. We have countless satellites looking down to earth as well as up into the heavens, at incredible resolutions. We are increasingly using radar to detect birds, in their migrating millions. Surely an alien spaceship would show up with little problem. Naturally, the aliens do not want to be detected, and have the technology to hide themselves from view, allowing only odd glimpses during unusual weather. Did I mention grasping at straws?

What was a scientific problem thus becomes, by process of elimination, a psychological problem. Why do alien and all-powerful beings have such a hold on our imaginations? Could it be that the constellation of childhood is phenomenally durable, causing us to assume/imagine parental figures in political, celestial, and philosophical spheres? We are right now falling atavistically into a renewed kingship psychological complexes with authoritarian figures, not only amongst the Republicans in the US, but all across the world from Brazil to India. After a couple of centuries of shaking off such fixations, it is disappointing how durable our imaginative and affiliative psychology is, and how fragile the discipline it takes to recognize that the parents are not out there, in whatever guise or color, and that we are fully responsible for our world.

• Religion and Q.
• More on aerosol spread of SARS-CoV2, with pictures.
• Notes on qualified immunity.

Aisha and Ali

Women's rights and the crackup of Islam.

I am reading the highly interesting book "The Heirs of the Prophet Muhammad", by Barnaby Rogerson. It takes a docu-drama and highly hagiographical approach, yet works in a lot of facts as well. It covers one of the most dynamic and transformative periods in world history, when the newly founded religion, Islam, swept out of Medina to defeat and convert its old enemies in Mecca, then progressively the rest of the Arabian peninsula, into the Byzantine stronghold across Syria and the Near East, the Persian empire, and lastly The Byzantine rump state of Egypt and points west. Let no one mistake Islam for a religion of peace. 

Muhammad left no succession plan, and wise heads got together in turn to appoint the first three successors to lead the community, Abu Bakr, Omar, and Uthman. These were each, in their own way, strong and very effective leaders, just the fortune that Islam needed to press its jihad against each of the neighboring empires. Riches started to flow into Medina, and by Uthman's reign, religious restrictions were eased, wealth spread, slaves and concubines proliferated, and an enormous baby boom occurred in the desert. But Uthman had planted the seeds of destruction, by appointing only his relatives to run the provinces- the Umayyads.

Uthman's reign reeked of nepotism, and he ended up assassinated in a revolt by disgruntled provincials, who took up the standard of Ali. Ali was one of Muhammad's earliest and closest converts, a son in law, war hero, and in personal and thelogical terms, an obvious choice as successor (or Caliph). Ali was acclaimed as Caliph right after the assassination, thus gaining the immediate enmity of all the Umayyads. And there were other problems, which had clearly led the earlier meetings of the companions of the prophet to choose other successors. First, Ali was not an effective leader. A true believer, yes, but starry-eyed, unrealistic, and unskilled in the tribal politics that underlay the new empire and faith. 

Aisha, on her camel, directing the battle against Ali, near  Basra. Turkish depiction, 16th century.

Second, Aisha loathed him. Betrothed to Muhammad at age 6, married at 9, Aisha was his favorite wife, of a stable that grew eventually to 12. Aisha remains a sort of Mary figure in Islam, and was granted a higher pension than any other figure after Muhammad's death, in recognition of her special position. She had once gotten into hot water after being left behind by a caravan, and was brought back to camp by a handsome soldier the next day. Tongues wagged, and eventually the gossip got so bad that Muhammad conjured a revelation from god absolving Aisha of any blame, and bringing heavy punishments on her accusers. What was Ali's role in all this? He had casually advised Muhammad that wives were cheap, and he should just divorce the inconvenient Aisha and be done with it. 

Now, when Ali needed help in his new role as Caliph, Aisha remembered, and whipped up a couple of Muhammad's companions into opposition, and led them personally across the desert to Basra, and into battle with Ali, the battle of the camel, which camel was Aisha's command post. Aisha lost, was personally wounded, and went into a life of retirement in Medina under Ali's protection, helping compile hidiths, providing recollections of the old days, and running a school for women. But the war against Ali went on from this fateful spark, and he gradually lost support to the wilier Umayyads. Thus, Aisha stands as a pivotal figure in Islam and world history, responsible in part for the disastrous Sunni-Shia split, but also a clear standard bearer for women's rights within the world of Islam, an aspect that has clearly been in occultation for some time, especially in what are ironically regarded as the more fundamentalist precincts of the faith.

• Strength and terrorism.
• Lies are a feature, not a bug, of sociopathy.
• We have not been serious about contact tracing in the US.
• Darwin- on target again.
• As if shipping weren't bad enough.

There Are no Natural Rights

Rights are always a political construct, which we devise and grant each other.

American politics is drenched with "rights". The Bill of Rights, natural rights, god-given rights, human rights. Both right and left use "rights" language to claim victimization and seek restitution. But the history goes back much farther, to the Magna Carta and beyond, into the heart of being a social species. Sociality means compromise, giving up some powers in return for other things, some of which are called rights. Good civilized behavior and diligent work entitles us to membership in the group, and benefits such as collective defense and shared resources. Since there can be long time lags between service and repayment, even extending over a lifetime or even multiple generations, a way is needed to keep track of such obligations. One way is to proclaim rights, such as a right to communal fields and pastures for members of the group, in perpetuity.

Thus rights are generally keenly felt as obligations and matters of long-standing, even eternal, usage. But all are social agreements, as our proclivity to murder and execute each other makes clear. If one does not even have an inalienable right to life, what are the others worth? They are neither natural nor god-given, but entirely human-given. They are rhetorical constructs meant to structure our communal relations, hopefully for good of all and the durable continuance of the system, but sometimes, not so much. Indeed, rights can be brutally oppressive, such as those of Brahmins in the Indian caste system, among many others.

Gun nuts frequently make a fetish of their rights- to guns, self defense, and in various convoluted ways to religious rights and duties. When rights have been written into the law, such as our constitution, that moves them into another rhetorical level- the legal system. But that just expresses and codifies agreements that exist elsewhere in the social system, and which the social system can, through its evolution, change. Gay rights have been an outstanding example, of the destruction of one rights system- that of normative sexuality and marriage rights- and the rise of a new set of rights oriented to personal freedom in the expression and practice of sexuality. Where in ancient times, fecundity was of paramount importance, that need has naturally fallen away as a societal imperative as our societies and planet creak under loads of overpopulation.

This mutability and social basis of rights leads to a lot of one-upmanship in rights discourse, like the attempts to found abortion rights in presumptively more universal or fundamental rights like privacy, autonomy, or women's rights, versus competing formulations of rights to fetal life with related arguments about the legal and life-like status of embryos and fetuses. All this speaks to the fact that rights are not discovered on tablets handed down by either god or Darwin, but are continually developed out of our feelings about our communities- what is fair based on what is required from each of us to live in them, and what they can reasonably demand and give in return.

• Let's hear it for the neurodivergent.
• Cattle are unsustainable.
• Good riddance.

On the Transition to Godhood

Kicking and screaming, humanity is being dragged into a god-like state.

We thought that harnessing electricity would make us gods. Or perhaps the steam engine, or the first rocket ship, or the atomic bomb. But each of those powerful technological leaps left us wanting- wanting more, and wanting to clean up the messes each one left behind. Next are biotechnology, gene editing, and robotics. What to do?

The fact is that we have powers that traditionally were only given to gods. Vast raw physical powers, the ability to fly, and the ability to communicate with anyone, anywhere, instantly, and to know practically anything at a touch. But the greatest of all is our power to derange the entire biosphere- destroying habitats, exterminating species, filling our geologic layer with plastic and radioactive debris, and changing the composition and physics of the atmosphere. 

We have not come to terms with all this power. Indeed half of our political system can't stand the thought of it, and lives in the fantasy that nothing has changed, humanity is not trashing its home, and we can live as profligately as we wish, if only we don't look out the window. Even more disturbingly, this demographic generally holds to a fantasy god- some bearded male archetype- who will either make magically sure that everything comes out OK, or alternately will bring on the end times in flames of wrath and salvation for the select, making any rational worry for the environment we actually live in absurd.

Judgement day is coming!

This, at a moment when we need to grow into our awesome responsibilities, is naturally disheartening. Growing up out of an infantile mind set, where our parents made everything OK, is hard. Adulthood takes courage. It takes strength to let go of fantasy comforts. But the powers of adulthood are truly god-like, especially in this age. We make and remake our environments, look deep into space, into the past and the future, know and learn prodigiously. We make new people. 

Is is clear, however, that we are not taking these powers seriously enough. Overpopulation is one example. We simply can not go on having all the children we want, taking no responsibility for the load they are putting and will put on our home, the biosphere. As nascent gods, we need to survey our domain holistically and responsibly, looking to its future. And right now, that future is rather bleak, beset by irresponsible actors resistant to their higher calling.

• What to do about all the lies?
• Another view of god.
• Don't drive everywhere.
• General breakdown.
• How did South Korea do so well? Rigorous contact tracing and quarantine enforcement.
• Greed in shorts.
• Direct air capture of CO2.

The Parables of Octavia Butler

Review of Parable of the Sower, and Parable of the Talents, about earily familiar dystopias and the religions they call forth.

Octavia Butler is having a moment. The late science fiction author published the parable books in 1993 and 1998, not even knowing of the coming G. W. Bush administration, let alone that of Donald Trump. But her evangelical-supported right wing presidential candidate issues a call to "Make America great again". Her insight and prescience is head-spinning, in books that portray an America much farther gone into division, inequality, corporate power, and chaos (all owing to climate change(!)) than we in actual reality are- yet only by degrees. That is only the window dressing and frame, however. Her real subjects are religion and human purpose. I will try to not give away too much, since these make dramatic and interesting reading.

The books introduce heroine Lauren Olamina, who is totally together and possessed of a mission in life. She grows up in a neighborhood compound walled off from the chaos outside, but quite aware of the desperate conditions there. Her father is a pastor, and both she and her brother become, through the books, preachers as well. The brother in a conventional Christian mode, but Lauren founds a new religion, one maybe tailored for the generally skeptical science fiction audience. God is change. That is it. Lauren emphasizes empathy, usefulness, education, and the shaping of change, but there is no god as traditionally conceived. It is a sort of buddhistic philosophy and educational / communal program rather than a supernaturalist conjuring, and love (or fear), of imaginary beings.

One question is whether such a philosophy would actually gain adherents, form communities and function as a religion. I get the sense that Butler would have dearly loved for her ideas to gain a following, to actually ripen, as did those of fellow science fiction writer L. Ron Hubbard, into an actual religion (however horrible his escapade actually turned out to be!). But their difference is instructive. Hubbard's Dianetics/Scientology is a floridly imagined narrative of super-beings, secret spiritual powers, and crazy salvation. Absolute catnip to imaginative seekers wanting to feel special and purposeful. On the other hand, Olamina's system is quite arid, with most of the motive force supplied, as the book relates, by her own determination and charisma. Her philosophy is true, and therein lies a big, big problem. Truth does not supply purpose- we already knew that scientifically. Natural selection is all about change, and makes us want to live, flourish, and propagate. Change is everpresent, and while it might be healthy to embrace it and work with it, that is hardly an inspiring and purpose-filling prospect, psychologically. As the books relate in their narrative of Lauren's life, change is also often quite terrible, and to be feared.

But the more important question is what role people such as Lauren play, and why people like her followers exist. People need purpose. Life is intrisically purposeless, and while we have immediate needs and wants, our intelligence and high consciousness demands more- some reason for it all, some reason for existence, collectively and individually. An extra motive force beyond our basic needs. We naturally shape our lives into a narrative, and find it far easier and more compelling if that narrative is dramatic, with significance beyond just the humdrum day-to-day. But such narratives are not always easy to make or find. Classic epics typically revolve around war and heroic deeds, which continue to make up the grist of Hollywood blockbusters. Religion offers something different- a multi-level drama, wrapped up in collective archetypes and usually offering salvation in some form, frequently a hero, if not a militaristic one. Last week's post mentioned the life of Che Guevara, who found purpose in Marxism, and was so fully seized by it that he bent many others, possibly the whole nation of Cuba, to his will / ideology. Lauren Olamina is a similar, special person who has, through her own development and talents, discovered a strong purpose to her life and the world at large that she feels compelled to share, pulling others along on her visionary journey. Are such people "strong"? Are their followers "weak"? 

Human social life is very competitive, with the currency being ability to make others think what you want them to think, and do what you want them to do. Our ideology of freedom was built by a founding class of dominant, slave-holding rich white men who wanted only to come to a reasonable accommodation for political power within their class, not extend freedom to women, blacks, or the poor. This ideology was highly successful as a sort of civic religion, coming down to us in two traditions- the "winning" tradition of native American extermination, ruthless capitalism, and growing international empire- all set within a reasonably stable elitist political system. And the second "freedom" tradition, which gave us abolitionism, the civil rights movement, and the modern Democratic party, which takes Jefferson's ideals at their word, however little he actually meant them.

Religion is a particularly powerful engine of political and social ideology, making people go through ridiculous rituals and abasements to keep on the safe side of whatever the powerful tell them. So yes, domineering social personalities like Lauren and Che, (and Trump), are very powerful, deservedly treated as larger-than-life, charismatic figures. Their powers are archetypal and dangerous, so it falls to skeptics and free-thinkers to offer antidotes, if their charisma goes off the rails. Butler offers a hero who is relentlessly good and positive, as well as charismatic and strong, so the only competition comes from ignorance, conventional wisdom, and from the competing religious powers like traditional Christianity. But the power of artificial purposes, and of the charismatic figures who propound them, is almost uniformly corrupting, so Lauren's opposition is, in the end, far more realistic as a portrayal of what we are facing, now and in the future.

• "China is about to bring 21 gigawatts of coal fired power online."
• Stocks are euphoric, headed for a fall.
• Obstruction of justice, in a continuing saga of impeachable offenses.

Domineering Freeloader Decides Communism is the Answer

General, executioner, economic development czar, and head of the national bank of the Cuban revolution: the biography of Che Guevara, by John Lee Anderson.

Ernesto Guevara began life as a reckless, adventurous, and very intelligent kid. His first inspiration was medicine, indeed medical research on leprosy and other diseases common in South America, and he got a medical degree. But toiling away on small problems in the lab didn't fit his temperament, and he decided to bum around South America instead, living off the generosity of others, running up debts, fast-talking his way out of jams, and building up an implacable hatred of the US. A common thread through his travels from Argentina through Chile, Bolivia, Peru, and points north was the overwhelming influence of the US, usually corrupting the local political system for the benefit of mining interests in the south, and for the benefit of agricultural interests in Central America. Eventually he got caught up in the liberal quasi-socialist reforms of Jacobo Arbenz of Guatemala, later fleeing to Mexico after a US-supported right wing coup.

It was there that he fell under the spell of Fidel Castro, eventually becoming, despite his evident non-Cuban origins, Castro's right-hand man at the head of the communist revolution in Cuba. Not that it started as communist. No, Fidel was a master politician, and started as an anti-communist, currying favor with the Cuban population and the US. But both his brother Raul and Che were dedicated communists by that point, in thrall to Stalin and Mao, and their influence, combined with the logic of perpetual, one-party / one-person power, brought Fidel around to a gradual process of revealing, after the revolution had already gained power and Che had executed resistent elements of the army and police, their new (red) colors. Then came feelers to Moscow and the rest of the eastern bloc, the Cuban missile crisis, and that is pretty much where things stand still today.

Che and Fidel, when times were good.

Anderson's biography is definitive- fully researched, well written, and judiciously argued. He portrays Che as a seeker- a youth on the prowl for good times, but also for a purpose, which he ultimately found in full-on socialism. He found himself most fully during the early fight in the hills of Cuba- a trial by privation, exhaustion, and blood- where he put revolutionary principles to work organizing his men, making alliances with the local peasants, and executing deserters and traitors. Che's socialism was a pan Latin-American Bolivaran ideal, where all the countries of Central and South America would band together- possibly even unite- under state socialism as inspired by the peasant revolutions of Russia and especially China. It was both austere and visionary- a whole continent escaping from under the yoke of the great oppressor- the US.

It is clearly a religious conversion- the epiphany of a wholly captivating ideal. Che became Castro's second in command by his great intellectual and leadership talents, but even more by his absolute dedication to the cause- the cause of liberation from oppression. Unfortunately, after cleansing the army and securing Fidel's rule, Che was assigned to make the economy run, and here he came up against the immovable obstacle- reality. Socialism is healthy in small doses, but communism has not, in Cuba as elsewhere, been able to run an economy. Motivation to work needs to be supplied somehow, and if it is not by the lash of money and its lack, then terror will have to do the job, and poorly at that. Che did what he could, but the system he had fought so hard to establish was impossible to operate, and his thoughts turned back to his first love- revolution.

It is here that we see mostly clearly the religious nature of Che's motivations and of communism generally. If he were a rational researcher in the template of medical or other research, he would have sat back and realized that communism was not working in economic and social terms, let alone in terms of personal individual liberation. And then he would have adapted intellectually and tried to figure out a middle way to preserve Cuba's independence while running a realistic economic system. Possibly even elections. Unfortunately, by this time, Cuba had settled into a dependent relationship with Russia, which bought its sugar and gave aid, preventing either economic or political independence. Cuba is today still relatively poor, in the middle to lower ranks of GDP. Not as poor as Haiti, however, (or North Korea), and therein lies a message, which is that the Cuban revolution remains relatively humane, despite its many debilities and lack of political, social, and economic freedom. The collapse of the Soviet Union shocked the communist government into slight openings for private business and a heavy dose of tourism from Europe, which sustain it today.

But instead of recognizing the errors and failures of his dream, Che fomented more revolutionary cells all over Latin America and Africa, paying special attention to one sent to infiltrate Argentina, one that he was to join himself and die serving in 1965. One can not fault his dedication or consistency, but one can question the intellect that took him and so many other idealistic freedom fighters over the twentieth century into communism only to author monumental disasters of political and economic mismanagement. To think that dictatorship would resolve the class struggle, and produce washing machines and military might ... it had to be a religious movement, which unfortunately, once in power, became incredibly difficult to dislodge.

The motive force obviously was the US. We, through our callous and greedy treatment of our backyard over the nineteenth and twentieth centuries, and our betrayal of the paternalistic impulse of the Monroe Doctrine, not to mention similar failures of principle in the Middle East and Vietnam, motivated the intense anti-Yankee hatred of idealistic men such as Che Guevara, and the peasant resistance that, at least in Cuba, gave him and Castro support. It is a fascinating history of what the US has wrought, and how our failure to hold to our own ideals has come back to haunt us over and over again.

• It has been abusive, unnecessary, toxic, and we will need some time to work it out of our system.

Eugenics, the Catholic way

Woe betide any tampering with God's nature! However, destroying it with overpopulation is OK.

The current Supreme Court battle puts a spotlight on Catholicism in law and ethics. With the impending justice, six of the nine will be Catholic. The more rightward Catholic justices are coming from a culture that has some peculiar views on itself, on key ethical issues, and on the future of the world. First is its self-righteousness. Fundamentalist Catholics like Antonin Scalia and Attorney General Barr are confident that they come to government service steeped in the most exacting and time-honored moral code- that of the church which has been in existence going on two thousand years. It is a church that has weathered millennia of political turmoil and tectonic shifts of philosophy. But does all that history make it right? Does durability imply anything other than a canny grasp of human psychology, both in keeping its parishioners in the fold, and in keeping the wheels of its authoritarian structures turning? I don't think so. Far better moral systems have been imagined and enacted, and the Church has, time after time, grudgingly taken them up, typically a century after the rest of society. Today, a Catholic woman is nominated to the Supreme Court. Maybe in a hundred years, a female cardinal? 

But what is particularly galling is the prating about the sacredness of life. William Barr has restarted federal executions, to add to all his other lying and subversions of justice, giving one a curious impression of this "culture of life". What is obviously a simple policy of patriarchal power is dressed up in gilded rhetoric of concern for "life", which, maddeningly, is swallowed as gospel by the women who are its victims. For opposition to contraception and abortion are foremost attacks on the agency and full personhood of women, who are demoted to vessels for male procreation. But the Catholic church's policy is not just patriarchy of a demeaning and sexist kind, it also constitutes a eugenic policy. Ron Turcotte, one of the great horse jockeys, born in a family of twelve children in French Catholic New Brunswick, recalled in his autobiography that the priest would make the rounds of local families and berate every woman who did not have babies in diapers. The Catholic imperative is to fill up the world with Catholics, no matter the suffering of women, families, or communities. The entire biosphere groans under vast overpopulation. And what is the answer of the Catholic church? More Catholics, more oppression, more mental straightjackets. Care for creation apparently does not extend to continence on the part of men, basic personal rights or autonomy on the part of women, or to creation in general.

Just another day at the Supreme Court.

So when I hear "distinguished" lawyers, scholars and ethicists from Catholic institutions pontificate about the evils of genetic engineering, stem cell research, or use of embryos in research, (not to mention abortion or assisted suicide, among many other topics) I can not take them seriously as intellectuals- as anything other than mouthpieces of an antiquated system of oppressive, and now catastrophic, archetypes of political and social power. It is one thing to be a scholar of an artistic tradition full of glorious human expression and yearning quests for deeper connection with whatever power animates the world. But with the loss of humanism, then Protestantism, Catholicism retreated into an intellectual fortress of defense, nostalgia, and counter-reformation. The Federalist societies, the constitutional textualists, the Opus Dei fundamentalists... this ecosystem that has funded and nurtured a conservative assault on US legal institutions, apparently heavily Catholic, all are backward time machines fixated on dead controversies and traditional, frankly eugenic, policies of world domination. 

Nominee Barrett's textualism, following Scalia, seems to endanger the last century or two of constitutional interpretation. Whatever is not explicitly enumerated in the text is not, by this view, in the federal government's power. This could include women, (other than the 19th amendment; notably, the word "he" is used repetitively to refer to the president, representatives and other officers), federal regulatory authority in countless areas such as labor, antitrust, and finance, and the very meanings of concepts like cruel and unusual punishment, militias, privacy, due process, "needful rules", and "general welfare". The constitution and statutes are frequently vague, precisely so that society can construct its meanings according to the spirit of the document, not a cramped view of its letter, or a psychoanalytic plumbing of its mental conditions of origination.

Nor is Catholicism alone in this backwardness and revanchism. Islam shares its authoritarian, righteous, patriarchal, misogynistic, domineering mentality, even while lacking a pope. It goes the Catholics one better by approving of polygamy, another eugenic gambit. Consequently, Islam has even higher birth rates than Catholicism, immiserating its populations, stoking misplaced resentment, and imperiling the biosphere. However, Muslims in the US are not at this time constructing legal pipelines into US federal judgeships or dominating the Supreme Court, so their similarities in this regard are of global, but not federal, concern.

• Yes, religion is an issue here.
• Extended video of Barrett expressing her views, as also linked above.
• Abortion was perfectly fine in colonial America.
• Our feudal future, clarified by the GOP.
• Donald's hair is charged to the taxpayer. Also, Ivanka.
• Maybe the whole business deduction system should be scrapped.
• What happens if ACA dies?
• State of our politics- getting people to not vote.

The Gift

How to be thankful, without anyone to be thankful to.

Remember back when Barack Obama told business leaders that "you didn't build that"? He meant that they didn't build all the public goods that their businesses relied on- the roads, the legal system, the military defense, the regulatory bodies creating fair playing fields, the educational system. Businesses make it their business to be as myopic as possible, feeding off "business models" that foist as much cost onto others- workers, the government, the environment- as amorally possible. That is the only way to survive.

We all are a little like that, with tunnel vision focused on what we need, what we can get, and what we can do. Sometimes it is all one can do merely to survive in a world that seems so difficult, competitive, even hostile. But at the same time, who and what are "we"? Is our next need the full measure of our place in reality? Our focus on doing and on agency is a highly misleading aspect of consciousness. It presupposes a gazillion things that we have no agency over, couldn't even if we tried, and couldn't understand in any case. We didn't make our bodies, for one thing. This biology that we think we are so familiar with is, to biologists, incredibly inscrutible. The trillions of cells, billions of neurons, gajillions of molecules, all work away in obscurity to make us go. But are we thankful? Rarely. We didn't make them. We don't even understand them, and a century or two ago, we really, really didn't understand them. They are utterly alien. Yet they are also us.

The story goes similarly with everything else about us- the flow of time and fate, the universe we live in. All these are, at a fundamental level, still hardly understood. Where did all the energy of the big bang come from? What did it expand into? Why did it cool into the particles of physics? Are there other universes? No idea. And even if we had an idea, we weren't there and didn't make it happen. We are recipients, not actors, in this most vast drama. We should not be distracted by the competitive social systems we live in, and the pressing difficulties of life, to forget that we, as the conscious "I" of an individual human, are mysterious feathers floating on rivers of unplumbed unconscious depths, in a rich forest of abundance, on a planet mild and pleasant, in a universe that rendered these provisions in fantastic plentitude, to us and possibly to countless other worlds as well.

The lilies of the field, well, they toil quite hard, actually, in their own way. But that may not be apparent to the homilist, and took some science to figure out.

There needn't have been an intention behind all this- to conjure a cosmos, and evolve life. Indeed, it is rather unlikely given the little we do know. At any rate, we have speculated long and hard enough to know that more speculation isn't going to get us very far, or obtain any brownie points. We are, regardless, the benificiaries of these gifts. This is a, perhaps the, fundamental religious feeling- thankfulness for the infinite powers and entities that we embody, experience, and rely on, yet have precious little understanding of- the mysterium tremendum.

Does this all imply god? No. God is a rather pathetically inferred solution to, or better yet, an anthropomorphization of, this mystery. As social beings, and products of families, we in a primitive state might naturally ascribe the vast mysteries that undergird our existence and far outstrip our conceptions to a personified father figure (or mother, if one's society happens to be matriarchial). No error could be more obvious. Science has served to push the boundaries of mystery a little farther out, from a choking fog where virtually everything is obscure, to a view that goes billions of light-years across the universe. What all this has shown is, that as far as we can see, mechanism is the rule. Our bodies are mechanisms. The universe is a mechanism. Diseases are not the vengeance of jealous gods, nor is the weather. The inference of god has not held up well over time- not well at all. Yet that does not mean that we shouldn't be thankful for the gifts we receive, which are so rich on our life-giving planet. Nor that we shouldn't strive to pass them on rather than destroying them in the current moment of greed, by our thoughtless overpopulation and immiseration of this world.

• Another soul eaten by the president.
• And his base... the truly demented.
• The ideology of business naturally shoots itself in the foot.
• Failure of public management angers some.

Cliques of Civilizations

Huntington's "Clash of Civilizations", twenty five years on.

Is America great again, yet? Well, that didn't turn out quite as promised. China is ascendent as never before, having vanquished a virus that we simply can not get our heads around. China is also putting the screws on its neighbors, assimilating Hong Kong, building island bases in the South China sea, ramping up soft power efforts in its Belt and Road and other diplomatic initiatives, and slowly building the sphere of influence that it merits as the largest nation in the world. In comparison, we are a laughing stock, our incompetent leadership high and low exposed for all to see.

It is quite a different world from that of Francis Fukuyama's "End of History", which imagined that international conflict would disappear with the close of the Cold War and the march of liberal democracy across the globe. Instead, while democracies did advance significantly in the first post-cold-war decade, progress since has stalled. An alternate model of governance has taken root out of the communist ashes- an authoritarian capitalist fusion of the Russian and Chinese types.

Numbers of democracies rose after the Cold War, then plateaued.

Samuel Huntington wrote his "Clash of Civilizations" in response to Fukuyama, offering a conservative, realist view of history as continuing apace in the post-cold-war era on a very traditional basis- that of civilizations, rather than of ideologies. Donald Trump seems to have read (or skimmed, or heard about, or heard about "people" talking about) Huntington with some attention, since his instincts hew quite closely to Huntington's views. Rather than liberal democracy resplendent and ascendent, Huntington proposes that the new world order will be a traditional sphere-of-influence model, centered on the core civilizations of the world- Western, Chinese, Orthodox, Indian, and Islamic. Africa is so far behind that it does not count seriously in Hungtington's scheme, though that may change a few decades on. The Catholic/Hispanic cultures of Central and South America also do not count for very much in his scheme. These civilizations are based on different religions and ethnic histories, and are centered on core states. The US is the core state of the West, (though the EU may take over that role sooner than anticipated!). Russia is the core state of the Orthodox / Slavic civilization, India is virtually the only Hindu state, and China clearly leads the Sinic or East Asian world.

The Islamic world lacks a clear core or leading state, with Saudi Arabia, Iran, Turkey, and Pakistan all in contention, a contest that is still nowhere near resolution, and involves starkly different visions for the future of Islamic culture. Islam is a special case not only for its lack of a central or core state that can lead and moderate its civilization at large, but also for its general lack of effective governance, and its peculiar historical position of having had its golden age almost a millenium ago, after which the West gained progressive, and eventually overwhelming, superiority. The bitterness this engenders has not been channeled, as in the Asian tigers, into competition and often superior performance vs the West, but rather into regression, grievance, fundamentalism, and a rededication to its own cultural superiority. Thankfully, Huntington forecasts that by about now, the demographic bulge of Islam, which had been fueling much of its internal discontent and violent lashing-out, would moderate and lead to a less combative general culture- a prediction that I think is slowly coming to pass.

One of the most interesting themes of Huntington's thesis is the clique-like banding together of nations with similar civilizations. Unlike the American ideal of international affairs, where all people everywhere just want democracy and plenty of shopping, Huntington sees nations aligning on cultural terms, like people do in many other settings, like high schools, religions, neighborhoods, and so much else. The Balkan wars are, for Huntington, exhibit A. Each contestant was backed by its cultural kin among the larger countries, with the Muslim Bosnians supported by a variety of Muslim states from Saudi Arabia to Iran, the Orthodox Serbs supported by Russia, and the Catholic Croats supported by Germany, particularly the German Catholic church. Likewise, in the first Gulf war, Huntington writes that, while several Muslim countries were, under Americal pressure, part of the military alliance against Iraq, the Arab street was uniformly anti-West and pro-Saddam. His description of these sentiments and how they sapped their government's respective resolve about the war and its aftermath was sobering, and should have given the next Bush administration pause in its headlong rush into its own crusade against Iraq.

Another corollary of the civilizational world as Huntington sees it is that some cultures are odd nations out. Japan is a prime example. Clearly, Japan exists in the Chinese general sphere of influence. But Japan has been closest to the US since its defeat in World War 2, has adopted many Western attitudes and practices, a highly functional democracy among them. It also, through its wartime and pre-war imperialism, has earned the virtually undying hatred of China and Korea, among other countries in the region. What will its future be like in a world where China takes prime position over all of East Asia? Can it band together with anti-Chinese fellow coutries like Taiwan, Vietnam, South Korea, and Australia to create a balancing anti-Chinese bloc? That looks generally unlikely, partly due to negative US leadership, and partly due to the obvious problems it entails, ending in some kind of vast war.

China's sphere and local conflicts.

What China wants as the regional, even global, leader, is actually quite unclear. The history of Korea is instructive in this regard. China has been Korea's big neighbor for at least 2,000 years, and has repeatedly enforced vassalage, favorable trade, and cultural exchange. But it never took over and tried to exterminate Korean culture the way the Japanese did before World War 2. China clearly seeks control over some of its fraternal cultures, like the Tibetan and Uyghur, and now Hong Kong and ultimately Taiwan. But Vietnam? What China wants out of other nearby cultures such as Vietnam, Korea, and Japan is not entirely clear, and some kind of vassalage relationship may suffice. Perhaps seeing the Yuan as the reigning currency, along with other clearly friendly military and trade relations would be enough for long-term stability.

More darkly, some nations in Huntington's system are "torn", in that they partake of more than one culture and therefore face diffcult conflicts, internally and externally. Yugoslavia was an obvious example, but there are many others. Turkey is one, in that it has for decades tried to enter the EU and be a Western country. But with increasing Islamization, this is increasingly off the table, and Turkey is moving towards leadership as a modernizing influence within Islam rather than being a little fish in the EU and lapdog of the US security establishment. Russia has also made its definitive choice, after centuries of conflicting sentiments about the West, turning against a possible turn to NATO and the EU in the post-Soviet moment, and retrenching as leader of the Orthodox civilization. Was it ever realistic to think that Russia might become a normal, Western parliamentary democracy, after its communist collapse? Perhaps not, though our wretched economic advice surely didn't help.
 
Huntington closes on very Trumpian themes, warning that increasing Hispanic immigration to the US may make us into a "torn" culture, less cohesive in international and other terms. Multiculturalism is clearly the enemy. He spins a truly bravura dystopian scenario towards the end of the book, where China and Vietnam spark a world war (with some blundering US intervention) that spirals out of control, Russia and India allying with the West. The US is hobbled, however, by Hispanic dissention, which causes a lack of fighting resolve, and we settle for negotiation! Yikes!

Much of what Huntington wrote was quite precient, especially in the turns that both China and Russia have taken against the West and towards rebuilding their traditional geographic and cultural spheres of influence in clearly civilizational terms. He warns against American universalism- the idea that everyone wants what we want, we just have to invade their countries and give it to them. That way lies imperialism, pure and simple. And his warning about unity in the US is significant. We need to continue to expect and encourage assimilation of immigrants, not social and political balkanization. But it turns out that the principal risk of disunity in the US comes from the native rich, not the foreign poor. The logic of hyper-capitalism and its related ills of political and media corruption has created a plutocratic class that treats the rest of the country as a vulture capitalist project- a place for tax breaks, pet politicians, flagrant propaganda, and walled compounds served by a feudal workforce. That is what is killing our institutions and destroying our standing in the world.

• Sunk costs and lost souls- Trump's enablers.
• Such as Sessions. But GOP voters are just as complicit.
• Should Australia be independent?
• Man or woman?
• The rich getting richer...
• Small steps in the right direction.