Showing posts with label temperament. Show all posts
Showing posts with label temperament. Show all posts

Saturday, September 30, 2023

Are we all the Same, or all Different?

Refining diversity.

There has been some confusion and convenient logic around diversity. Are we all the same? Conventional wisdom makes us legally the same, and the same in terms of rights, in an ever-expanding program of level playing fields- race, gender, gender preference, neurodiversity, etc. At the same time, conventional wisdom treasures diversity, inclusion, and difference. Educational conventional wisdom assumes all children are the same, and deserve the same investments and education, until some magic point when diversity flowers, and children pursue their individual dreams, applying to higher educational institutions, or not. But here again, selectiveness and merit are highly contested- should all ethnic groups be equally represented at universities, or are we diverse on that plane as well?

It is quite confusing, on the new political correctness program, to tell who is supposed to be the same and who different, and in what ways, and for what ends. Some acute social radar is called for to navigate this woke world and one can sympathize, though not too much, with those who are sick of it and want to go back to simpler times of shameless competition; black and white. 

The fundamental tension is that a society needs some degree of solidarity and cohesion to satisfy our social natures and to get anything complex done. At the same time, Darwinian and economic imperatives have us competing with each other at all levels- among nations, ethnicities, states, genders, families, work groups, individuals. We are wonderfully sensitive to infinitesimal differences, which form the soul of Darwinian selection. Woke efforts clearly try to separate differences that are essential and involuntary, (which should in principle be excluded from competition), from those that are not fixed, such as personal virtue and work ethic, thus forming the proper field of education and competition.

But that is awfully abstract. Reducing that vague principle to practice is highly fraught. Race, insofar as it can be defined at all, is clearly an essential trait. So race should not be a criterion for any competitive aspect of the society- job hunting, education, customer service. But what about "diversity" and what about affirmative action? Should the competition be weighted a little to make up for past wrongs? How about intelligence? Intelligence is heritable, but we can't call it essential, lest virtually every form of competition in our society be brought to a halt. Higher education and business, and the general business of life, is extremely competitive on the field of intelligence- who can con whom, who can come up with great ideas, write books, do the work, and manage others.

These impulses towards solidarity and competition define our fundamental political divides, with Republicans glorying in the unfairness of life, and the success of the rich. Democrats want everyone to get along, with care for unfortunate and oppressed. Our social schizophrenia over identity and empathy is expressed in the crazy politics of today. And Republicans reflect contemporary identity politics as well, just in their twisted, white-centric way. We are coming apart socially, and losing key cooperative capacity that puts our national project in jeopardy. We can grant that the narratives and archetypes that have glued the civic culture have been fantasies- that everyone is equal, or that the founding fathers were geniuses that selflessly wrought the perfect union. But at the same time, the new mantras of diversity have dangerous aspects as well.


Each side, in archetypal terms, is right and each is an essential element in making society work. Neither side's utopia is either practical or desirable. The Democratic dream is for everyone to get plenty of public services and equal treatment at every possible nexus of life, with morally-informed regulation of every social and economic harm, and unions helping to run every workplace. In the end, there would be little room for economic activity at all- for the competition that undergirds innovation and productivity, and we would find ourselves poverty-stricken, which was what led other socialist/communist states to drastic solutions that were not socially progressive at all.

On the other hand is a capitalist utopia where the winners take not just hundreds of billions of dollars, but everything else, such as the freedom of workers to organize or resist, and political power as well. The US would turn into a moneyed class system, just like the old "nobility" of Europe, with serfs. It is the Nietzschian, Randian ideal of total competition, enabling winners to oppress everyone else in perpetuity, and, into the bargain, write themselves into the history books as gods.

These are not (and were not, historically) appetizing prospects, and we need the tension of mature and civil political debate between them to find a middle ground that is both fertile and humane. Nature is, as in so many other things, an excellent guide. Cooperation is a big theme in evolution, from the assembly of the eukaryotic cell from prokaryotic precusors, to its wonderous elaboration into multicellular bodies and later into societies such as our own and those of the insects. Cooperation is the way to great accomplishments. Yet competition is the baseline that is equally essential. Diversity, yes, but it is competition and selection among that diversity and cooperative enterprise that turns the downward trajectory of entropy and decay (as dictated by physics and time) into flourishing progress.


  • Identity, essentialism, and postmodernism.
  • Family structure, ... or diversity?
  • Earth in the far future.
  • Electric or not, cars are still bad.
  • Our non-political and totally not corrupt supreme court.
  • The nightmare of building in California.

Saturday, May 20, 2023

On the Spectrum

Autism, broader autism phenotype, temperament, and families. It turns out that everyone is on the spectrum.

The advent of genomic sequencing and the hunt for disease-causing mutations has been notably unhelpful for most mental diseases. Possible or proven disease-causing mutations pile up, but they do little to illuminate the biology of what is going on, and even less towards treatment. Autism is a prime example, with hundreds of genes now identified as carrying occasional variants with causal roles. The strongest of these variants affect synapse formation among neurons, and a second class affects long-term regulation of transcription, such as turning genes durably on or off during developmental transitions. Very well- that all makes a great deal of sense, but what have we gained?

Clinically, we have gained very little. What is affected are neural developmental processes that can't be undone, or switched off in later life with a drug. So while some degree of understanding slowly emerges from these studies, translating that to treatment remains a distant dream. One aspect of the genetics of autism, however, is highly informative, which is the sheer number of low-effect and common mutations. Autism can be thought of as coming in two types, genetically- those due to a high effect, typically spontaneous or rare mutation, and those due to a confluence of common variants. The former tends to be severe and singular- an affected child in a family that is otherwise unaffected. The latter might be thought of as familial, where traits that have appeared (mildly) elsewhere in the family have been concentrated in one child, to a degree that it is now diagnosable.

This pattern has given rise to the very interesting concept of the "Broader Autism Phenotype", or BAP. This stems from the observation that families of autistic children have higher rates where ... "the parents, grandparents, and collaterals are persons strongly preoccupied with abstractions of a scientific, literary, or artistic nature, and limited in genuine interest in people." Thus there is not just a wide spectrum of autism proper, based on the particular confluence of genetic and other factors that lead to a diagnosis and its severity, but there is also, outside of the medical spectrum, quite another spectrum of traits or temperaments which tend toward autism and comprise various eccentricities, but have not, at least to date, been medicalized.


The common nature of these variants leads to another question- why are they persistent in the population? It is hard to believe that such a variety and number of variations are exclusively deleterious, especially when the BAP seems to have, well, rather positive aspects. No, I would suggest that an alternative way to describe BAP is "an enhanced ability to focus", and develop interests in salient topics. Ever meet people who are technically useless, but warm-hearted? They are way off on the non-autistic part of the spectrum, while the more technically inclined, the fixers of the world and scholars of obscure topics, are more towards the "ability to focus" part of the spectrum. Only when such variants are unusually concentrated by the genetic lottery do children appear with frank autistic characteristics, totally unable to deal with social interactions, and given to obsessive focus and intense sensitivities.

Thus autism looks like a more general lens on human temperament and evolution, being the tip of a very interesting iceberg. As societies, we need the politicians, backslappers, networkers, and con men, but we also need, indeed increasingly as our societies and technologies developed over the centuries, people with the ability and desire to deal with reality- with technical and obscure issues- without social inflection, but with highly focused attention. Militaries are a prime example, fusing critical needs of managing and motivating people, with a modern technical base of vast scope, reliant on an army of specialists devoted to making all the machinery work. Why does there have to be this tradeoff? Why can't everyone be James Bond, both technically adept and socially debonaire? That isn't really clear, at least to me, but one might speculate that in the first place, dealing with people takes a great deal of specialized intelligence, and there may not be room for everything in one brain. Secondly, the enhanced ability to focus on technical or artistic topics may actively require, as is implicit in doing science and as was exemplified by Mr. Spock, an intentional disregard of social niceties and motivations, if one is to fully explore the logic of some other, non-human, world.


Saturday, November 12, 2022

The Politics of Resentment

Ann Applebaum has seen where all this Trumpism is going ... in Eastern Europe.

Liberals in America are baffled. How could anyone vote for Republican candidates at this point? How could anyone, let alone half the electorate, vote for Trump? We are befuddled and anxious for the future of America, which, far from becoming great again, is turning into a banana republic before our eyes, if, hopefully, not worse. We in California are particularly dissociated, as Democrats run the whole state, and Republican voter registration continues to decline year after year and is now under one quarter of the electorate. What does the rest of the country see that we do not? Or vice versa?

Ann Applebaum has written a trenchant book on the matter, "Twilight of Democracy". She lives in Poland, so has had a front-row seat to the illiberalization of a political system, both in Poland and in nearby Hungary, which seems farther advanced. Eastern Europe has more reason than most, perhaps to be disillusioned with the capitalist orthodoxy, after their rather rough transition from Communism. But this is a world-wide phenomenon, sweeping fringe rightists into power from Brazil to Sweden. What is going on? Applebaum posits that the whole structure of meritocratic representative democracy, with its open competition for (good) public policy, and use of educated expertise over vast areas of state interests from foreign affairs to monetary regulation and education policy, have come under fundamental critique. And this critique comes partly from those who have been shut out of that system: the not-well-educated, not-bicoastal, not-rich, not-acronymed-minority, not-hopeful about the American future. It is, in short, a politics of resentment.

How have the elites done over the post-world war 2 period? They won the cold war, but lost virtually every battle in it, from Vietnam to Afghanistan. They let the lower classes of the US sink into relative poverty and powerlessness vs business and the well-educated classes, in a rather brutal system of collegiate competition, de-unionization, off-shoring and worker suppression. They have let the economy fester through several crushing recessions, particularly the malaise of the 70's and the real estate meltdown of 2008. While the US has done pretty well overall, the lower middle and poor classes have not done well, and live increasingly precarious lives that stare homelessness in the face daily. In the heartland, parents at best saw their children fly off to coastal schools and cultures, becoming different people who would not dream of coming home again to live.

America is heavily red, geographically.

And the elite-run state has become increasingly sclerotic, continually self-criticizing and regulating its way to inaction. A thousand well-meaning regulations have paved the way to a bloated government that can not build a high-speed rail line in California, or solve the homelessness crisis. Everyone is a critic, including yours truly- it is always easier to raise objections, cover one's ass, and not get anything done. So one can sympathize with evident, if inchoate, desires for strength- for someone to break the barriers, bring the system to heel, and build that wall. Or get Brexit done. Or whatever the baying right wing media want at the moment.

The elite party in this sense is the Democratic party - capturing the coastal and well-educated, plus public employee unions. The Republican party, the party of money and the rich, (not the elite at all!), has conversely become the party of the downtrodden, feeding them anti-immigrant, anti-elite, anti-state red meat. It was a remarkably easy transformation, that required only shamelessness and lying to make hay out of the vast reserves of resentment seething in middle America. 

But Applebaum's point is not that the elites have messed things up and it may be time to do things differently. No, she suggests that the new protofascists have reframed the situation fundamentally. The elites in power have, through the hard work of meritocratic institutions, set up pipelines and cultures that reproduce their position in power almost as hermetically as the ancien rĂ©gime of France and its nobility. That anyone can (theoretically) enter this elite and that it is at least somewhat vetted for competence and rationality is disregarded, or actively spat upon as "old" thinking- definitely not team thinking. The path to power now is to stoke resentment, overturn the old patterns of respect for competence and empathy, discard this meritocratic system in favor of one based on loyalty and fealty, and so bring about a new authoritarianism that brooks no "softness", exercises no self-criticism, has no respect for the enemy or for compromise, and has no room for intellectuals. 

But Hungary is way ahead of us, in the one-party rule department.

A second angle on all this is that conservatives feel resentful for another good reason- that they have lost the culture war. Despite all their formal power, winning the presidency easily half the time, and regularly running legislative branches and judicial branches in the US, their larger cultural project to keep progress at bay, fight moral "decadence" and all the other hobby horses, have gone nowhere. The US is increasingly woke, diverse, and cosmopolitan, and the "blood and soil" types (including especially conservative Catholics and Evangelicals), are despondent about it. Or apoplectic, or rabid, etc., depending on temperament. Their triumph in overturning Roe may allow some backwater states to turn back the clock, but on the whole, it looks like a rearguard action.

This is what feeds disgust with the system, and with democracy itself. Republicans who used to sing the praises of the US government, the flag, and democracy now seem to feel the opposite, that the US is a degenerate wasteland, no better than other countries, not exceptional, not dedicated to serious ideals that others should also aspire to. Democracy has failed, for them. And Applebaum points out how this feeling licenses the loss of civility, the lying, the anything-goes demagoguery which characterizes our new right-wing politics. Naturally the internet and its extremism-feeding algorithms have a lot to do with it as well. Applebaum is conservative herself. She spent a career working in the Tory media in Britain, but is outraged at what Tory-ism, and conservatism internationally, has become. She sees a dramatic split in conservatism, between those that still buy into the democratic, liberal system, and those who have become its opponents, in their revolutionary, Trumpy fervor. In the US, the fever may possibly have broken, after a very close brush with losing our institutions during the last administration, as election after election has made losers of the far right.

Over the long haul, Applebaum sees this as a cyclical process, with ample precedent from ancient Egyptian times through today, with a particularly interesting stop in the viciously polarized Drefussard period in France. But I see one extra element, which is our planetary and population crisis. We had very good times over the last few centuries building the human population and its comforts on the back of colonization, fossil fuels, and new technologies. The US of the mid to late-20th century exemplified the good times of such growth. Now the ecological bells are ringing, and the party is coming to an end. Denial has obviously been the first resort of the change-averse, and conservatives have distinguished themselves in their capabilities in that department. But as reality gradually sets in, something more sinister and competitive may be in the offing, as exemplified by the slogan "America First". Not first as in a leader of international institutions, liberal democracies and enlightenment values, but first as in looking out for number one, and devil take the rest. 

Combined with a rejuvinated blood and soil nationalism, which we see flourishing in so many places, these attitudes threaten to send us back into a world resembling that before world war 1 or 2, (and, frankly, all the rest of history), when nationalism was the coin of international relations, and national competition knew no boundaries- mercantile or military. We are getting a small foretaste of this in Russia's war on Ukraine, which is a product of precisely this Russia-first, make Russia great again mind-set. Thankfully, it is accompanied by large helpings of stupidity and mismanagement, which may save us yet. 


Saturday, October 1, 2022

For the Love of Money

The social magic of wealth ... and Trump's travel down the wealth / status escalator.

I have been reading the archly sarcastic "The Theory of the Leisure Class", by Thorstein Veblen. It introduced the concept of "conspicuous consumption" by way of arguing that social class is marked by work, specifically by the total lack of work that occupies the upper, or leisure class, and more and more mundane forms of work as one sinks down the social scale. This is a natural consequence of what he calls our predatory lifestyle, which, at least in times of yore, reserved to men, especially those of the upper class, the heroic roles of hunter and warrior, contrasted with the roles of women, who were assigned all non-heroic forms of work, i.e. drudgery. This developed over time into a pervasive horror of menial work and a scramble to evince whatever evidence one can of being above it, such as wearing clean, uncomfortable and fashionable clothes, doing useless things like charity drives, golf, and bridge. And having one's wife do the same, to show how financially successful one is.

Veblen changed our culture even as he satarized and skewered it, launching a million disgruntled teenage rebellions, cynical movies, songs, and other analyses. But his rules can not be broken. Hollywood still showcases the rich, and silicon valley, for all its putative nerdiness, is just another venue for social signaling by way of useless toys, displays of leisure (at work, no less, with the omnipresent foosball and other games), and ever more subtle fashion statements.

Conversely, the poor are disparaged, if not hated. We step over homeless people, holding our noses. The Dalit of India are perhaps the clearest expression of this instinct. But our whole economic system is structured in this way, paying the hardest and most menial jobs the worst, while paying some of the most social destructive professions, like corporate law, the best, and placing them by attire, titles, and other means, high on the social hierarchy.

As Reagan said, nothing succeeds like success. We are fascinated, indeed mesmerized, by wealth. It seems perfectly reasonable to give wealthy areas of town better public services. It seems perfectly reasonable to have wealthy people own all our sports teams, run all our companies, and run for most political offices. We are after all Darwinian through and through. But what if a person's wealth comes from their parents? Does the status still rub off? Should it? Or what if it came from criminal activities? Russia is run by a cabal of oligarchs, more or less- is their status high or low?

All this used to make more sense, in small groups where reputations were built over a lifetime of toil in support of the family, group, and tribe. Worth was assessed by personal interaction, not by the proxy of money. And this status was difficult to bequeath to others. The fairy tale generally has the prince proving himself through arduous tasks, to validate the genetic and social inheritance that the rest of the world may or may not be aware of. 

But with the advent of money, and even more so with the advent of inherited nobility and kingship, status became transferable, inheritable, and generally untethered from the values it supposedly exemplifies. Indeed, in our society it is well-known that wealth correlates with a decline in ethical and social values. Who exemplifies this most clearly? Obviously our former president, whose entire public persona is based on wealth. It was evidently inherited, and he parlayed it into publicity, notariety, scandal, and then the presidency. He was adulated, first by tabloids and TV, which loved brashness (and wealth), then by Republican voters, who appear to love cruelty, mean-ness, low taste and intellect, ... and wealth. 

But now the tide is slowly turning, as Trump's many perfidies and illegal practices catch up with him. It is leaking out, despite every effort of half the media, that he may not be as wealthy as he fraudulently portrayed. And with that, the artificial status conferred by being "a successful businessman" is deflating, and his national profile is withering. One might say that he is taking an downward ride on the escalator of social status that is in our society conferred largely by wealth.

All that is shiny ... mines coal.

Being aware of this social instinct is naturally the first step to addressing it. A century ago and more, the communists and socialists provided a thoroughgoing critique of the plutocratic class as being not worthy of social adulation, as the Carnegies and Horatio Algers of the world would have it. But once in power, the ensuing communist governments covered themselves in the ignominy of personality cults that facilitated (and still do in some cases) even worse political tyrannies and economic disasters. 

The succeeding model of "managed capitalism" is not quite as catastrophic and has rehabilitated the rich in their societies, but one wouldn't want to live there either. So we have to make do with the liberal state and its frustratingly modest regulatory powers, aiming to make the wealthy do virtuous things instead of destructive things. Bitcoin is but one example of a waste of societal (and ecological) resources, which engenders social adulation of the riches to be mined, but should instead be regulated out of existence. Taking back the media is a critical step. We need to reel back the legal equation of money with speech and political power that has spread corruption, and tirelessly tooted its own ideology of status and celebrity through wealth.


Saturday, July 23, 2022

Why Did we Have a Civil War?

It is still a hard one to figure out.

One of the dividends of winning the Cold War was internal division. With no outside enemies or competing ideologies, we were left to become irritated with each other, Newt Gingrich leading the way. It is a general feature of humanity that we are competitive and find points of irritation with each other if there are no supervening projects or conflicts to bind us together. One would think large projects like climate change might be such an overwhelming common challenge and project, but no, it doesn't seem have the immediacy and social drama we need. Thinking and caring deeply about the biosphere is a specialized affair. 

No, our divisive dramas are much more trivial. But in the US there is a pattern, and that is the role of the South as a political / cultural block. It is reminiscent of the process leading up to our first Civil War, where a morally progressive North irritated and alienated a traditional and depraved South. Not that both sections of the country were not fully complicit in slavery, dispossession of the native peoples, and other forms of oppression. It was a matter of degree. But at some point of cultural and moral advancement, it becomes untenable to express our greed and competitiveness in terms of slavery. Slavery requires, as Harriet Beecher Stowe illustrated, a comprehensive deadening of moral sensibility, even while one's senses of honor, greed, religion, not to mention social propriety, may remain fastidious. Dedication to social competition rather than social justice is the order of the region. 

I have been listening to a lengthy podcast narrating the events of the Civil War, which is particularly strong on the introductory phase, explaining various proximate and deep causes of the conflict. What strikes me again and again is the contingency of the whole thing. And its nobility, in a way. The North could easily have washed its hands of the whole conflict, and let the South secede and go its own way. That is what the South was counting on, and many foreign countries, and many (Democrats) in the North as well. As the Union was battered in battle after battle, the mood in the North came perilously close to letting go. 

It took two converging arguments to hold the Northern coalition together- union and abolition. Each one was somewhat abstract and each one alone would probably not have been sufficient to force a war. Abolition was a minority position all the way through the war, and evidently afterwards as the South slid back into de facto slavery. Yet it fired a key segment of the Northern population with great fervor, to take an active interest in what the South was doing, and force an end to slavery rather than let it continue in an independent breakaway nation. There were religious arguments, and arguments of simple humanity, but why young men from Maine should kill those in Virginia about it was not entirely obvious.

The case for union was even more abstract. The union of the states was ostensibly a voluntary affair, and while no mechanism was offered to secede, no formal bar to secession was enshrined in the constitution either. The logic of union was that a nation made up of voluntary associations that could crumble at will was no sound nation at all, and not the kind of country that the prosperous, growing, Manifest Destiny United States was supposed to become. Lincoln labored long and hard to articulate this argument, in his debates and other speeches, including eventually the Gettysburg Address. 


But I think it remains difficult to grasp, even in retrospect. The Southern states felt understandably snookered into a constitutional deal that did not explicitly say it was a one-way trap, but turned out to be one, depending on the (military) willingness of the North to keep them in chains, as it were. The Northern states had many commercial, cultural, and other reasons to regard the South as an indissoluble part of the nation, (most Founders were Southern, for one thing), but fighting a war over it? That was a lot to ask, especially when the result would be at best the forced subservience of half the states and population- what kind of union is that? On the other side, the South didn't fully realize that once you start a war, positions harden and emotions heighten, such that the North felt increasingly bound to see it through to the bitter end. A bit like Ukraine today.

Which feeling was stronger, that of Southerners for preservation of their independence, prerogatives, and economic basis, that of Northerners in their revulsion over the retrograde moral environment of slavery? Or that of Northerners over the preservation of the unique constitutional / democratic experiment as a precious, indissoluble inheritance? The motivations of the South were clear enough, however base. But the motivations of the North, while understandable, seem insufficient to fully justify an extremely bloody war (not that they imagined that extremity at the outset). Thus I see the Northern policy as in some degree idealistic and noble, going far beyond the minimum needed to keep its business going and people happy. 


The North could never have kept the union together and abolished slavery without a war. Some in the North were more abolitionist than pro-Union, and some more pro-Union. Despite the manifest breakdown in North-South relations and the various ante-bellum compromises that kept the union together, keeping those factions aligned was very difficult, before the war, during the war, and through the endless aftermath of reconstruction, Jim Crow, and the Civil Rights movement, and now Southern Republicanism (of all things!) and Trumpism. 

Was the outcome beneficial, in any historical sense? It is very difficult to know how the counterfactual would have turned out. The South might have become a vast banana republic, incorporating Cuba and other territories to its own south. The North would doubtless have continued its ascent to be an industrial collusus and leader of the next century. They might well have remained at peace, despite many points of competition and contention, and traded so that the North would have retained effective access key raw materials from the South. Slavery would have continued, and it is very hard to tell for how long and in what form.

This is where the diplomatically inclined would jump in to say.. it would have been better to negotiate a deal and avoid war. There is always a deal out there that is better than war, which is an ultimate failure and disaster. Compromise after compromise had been made before the war, and shattered by increasingly divergent views on states rights, voting rights, and human rights. If every party had clairvoyance about the future course of events, they might have seen a better way. But we are not clairvoyant, and war is a way to change the conditions of the future rather than to split differences. Wars are certainly the last resort, but remain the final way to decide fundamental existential and power issues, and to change the basis of the future. That is the simple fact of the matter, in a world that is fundamentally competitive. In the words of Vegetius, "Let him who desires peace prepare for war".

Do we today have the capacity to conceive of and adhere to such esoteric and high principles as actuated the North in the last civil war? Our recent president tried to stage a coup, and we can hardly bestir ourselves to care about it. The Supreme Court is impersonating the Taney court, finding that our constitution does not, in fact, protect elementary human rights, such as privacy. We are facing climatic catastrophe that is leading to mass migration, war, and challenges to our fundamental basis of existence, (farming, and addiction to fossil fuels), not to mention imperiling the biosphere at large. And we can hardly bestir ourselves to care about it. Again, half the country, centered in the South, feels morally condescended to and responds with spite and revanchism. Again, the rich fight with every tool to keep things the same and shut our eyes to the dangers ahead. 

While the political dramas of today will likely pass away without taking to arms, despite the militant recklessness of the Southern end of the political spectrum, it is hard to be as optimistic about our other challenges. When the US looks ahead today, it sees change, constraint, and decline. It is a hard future to face, and many quail from doing so, (whatever their vacuous and delusory slogans). But face it we must, lest it turn from a challenge into a rout.


  • The polycrisis of capitalism.
  • Krugman on pessimism and division.
  • Such a deal!
  • Either a carbon tax or a crypto tax.
  • We have not even hit peak oil yet.
  • The war we really don't need. Not that I generally agree with Chris Hedges.

Saturday, April 16, 2022

Love Beauty Truth

Book review of "Finding your Feet after Fundamentalism", By Darrell Lackey. With apologies to the other book.

An old friend has published a book. We had an epistolary relationship, fretting about creationism, intelligent design, and related topics back when those were livelier issues than today (and it directly inspired the birth of this blog). He was on his way out of Christian fundamentalism, and into something more liberal, even post-modern. His new book is a somewhat autobiographical account of the problems of fundamentalism, and of leaving fundamentalism as one's tradition. Naturally, evangelism dies hard, and takes this new form of broadcasting the good news of a more moderate and decent Christianity.

The book hits hardest on the issue of Donald Trump. No scandal has so thoroughly demonstrated the ultimate hypocrisy of fundamentalism than its allegiance to Trump. The transaction has given religious conservatives control of the Supreme Court, (though perhaps that owed more to Mitch McConnell), but in return, they showed their support for the most morally vile and incompetent person ever to hold the job. Lackey relates how he was fully in the FOX news orbit in the 90's, happily imbibing its bile. But then something snapped, and by the time of the Trump election, he had fully left fundamentalism and its communities behind. Living in California might have something to do with it, since liberalism, at least of a lip-service sort, is the dominant way of life here. Something that Republicans have learned the hard way

Yet the interesting part is how strenuously Lackey hews to Christianity, proclaiming that liberal versions are not gateway drugs to atheism. Quite the contrary- close attention to the actual New Testament provides ample justification for things like supporting marginalized communities, helping the poor, afflicting the rich, and viewing one's enemies as possibly reasonable human beings, if not friends in the making. He mentions how false it is for evangelicals to be so eager to spread the good word, but at the same time so deaf to the words of others that actual relationship is impossible- an evangelism of a closed-off community. 

For what are the fundamental values? Lackey cites love and beauty. Love is clear enough, (and damning enough regarding the FOX- driven culture of conservative Christianity), but the role of beauty needs a little more explaining. Religious thinkers have spared no effort in extolling the beauty of the world, but in the current world, serious artists are rarely Christian, let alone make Christian art. Why is that? Perhaps it is just intellectual fashion, but perhaps there is a deeper problem, that art, at least in our epoch, is adventurous and probing, seeking to interrogate narratives and power structures rather than celebrate them. Perhaps it is a problem of overpopulation, or of democracy, or of living in late imperial times, or of modernism. But whatever the framework, contemporary Christian communities have become the opposite of all this- anti-intellectual, tone-deaf, and art-hostile (not to mention power-mad). It must be exasperating to someone with even the least appreciation for finer things and for art that is "interesting".

Jean-Michel Basquiat- too messy for insensitive temperaments.

Beauty has deep Christian connotations. The world is god-made, good, and thus beautiful, as indeed we all feel it to be. But life is also messy, competitive, and dark. Death and suffering are part of it as well. If we refuse to own those aspects of the world, and of ourselves, we become blinded to the true nature of things, and expose ourselves to unintended and invisible expressions of the dark side, as we see in the deep hypocrisy on the subject of Trump, on sexual morals, and countless other areas within fundamentalism / evangelicalism. Lackey ticks off a lengthy list of subjects where conservative Christians have become blind to the obvious teachings of Jesus while fixated on relatively minor cultural flashpoints and red meat- symptoms of a general moral blindness borne of, arguably, flaccid aesthetic and intellectual habits.

So I would like to offer another value, which is truth. As a scientist, it is a natural place for me to start, but I think it is both illuminating of, and interrelated with, the other virtues above. What modern artists seek is to express truths about the human condition, not just ring out positive affirmations and hallelujas. Truths about suffering as well as truths about beauty. What scientists seek to do is to find how this world we find ourselves in works, from the cosmos down to the gluon. And they do so because they find it beautiful, and, like addicts, would like to unlock more of that beauty. Beauty inspires love, and love ... can only survive on truth, not lies. So I think these values live in a reinforcing cycle.

All that implies that there is another step to take for someone who has left fundamentalism. That is, to re-evaluate Christianity as a whole. While the achievement of decency (and better taste) by the renunciation of FOX and its religious satellite communities is an enormous step, indeed a momentous one for the preservation of our country's sanity, grappling seriously with the value of truth would suggest an extra leg to the trip. Not to put too fine a point on it, but Christianity as a whole is a questionable proposition, philosophically. As a narrative and moral system, it clearly has positive as well as negative potentials. But as a "truth"- with its miracles, resurrections, triune deity, and salvation at the end of the line, (whether for the elect, the saved, the good, or for all)- well, it is impossible to take seriously without heavy doses of tradition and indoctrination.

For his part, Lackey has headed in another direction, into the Eastern Orthodox church, finding a place that richly satisfies the fundamentalist urge to return to one of the most traditional and historically continuous churches in existence, and also one that does not tie itself into intellectual knots about literal truth, living biblically, and the like. Orthodoxy accepts mystery, and cherishes its ancient rites and structures as sufficient theology. It is not modernist, or goaded by the enlightenment to make a rational system of something that so obviously resists reason. 

For there is a fine line between lies, illusions, and truths. As anyone who is married will understand (or a citizen of a country, or part of a corporation, or part of any social structure), truth is not the only or necessarily best virtue. A bit of illusion and constructive understanding can make a world of difference. Narrative, ideology, framing, etc. are essential social glues, and even glues of internal psychology. So, given that illusions are integral, the work to identity them, bring them into consciousness, and make positive choices about them is what matters, especially when it comes to social leadership. Do we choose narratives that are reasonably honest, and look forward with hope and love, or ones that go down the easy road of demonization and projection? And what role should the most traditional narratives in existence- those of the ancient religions- have in guiding us?


  • Beautiful? You be the judge.
  • Kasparov on freedom and evil.
  • Kids should be able to navigate neighborhoods.
  • Lies and disinformation are a public health crisis.
  • More variants are always coming along.
  • We are not doing enough against climate heating.

Saturday, March 19, 2022

(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.

Saturday, March 5, 2022

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.

Saturday, October 30, 2021

Genetics and Non-Genetics of Temperament

Some fish are shy, some honeybees are outgoing. What makes individuals out of a uniform genetic background?

Do flies have personalities? Apparently so. Drosophila have a long and storied history as perhaps the greatest model organism for genetic research. They have brains, intricate development, complex bodies and behaviors, but also rapid generation time, relatively easy handling, and mass rearing. A new paper describes a quest to define their personalities- behavioral traits that vary despite a uniform genetic background. Personality is a trait that may be genetically influenced, but may just as well have environmental or sporadic causes (that is, not determined by outside factors). Importantly, this kind of trait tends to recur in a population, indicating that while it may not be determined, it follows certain canalized pathways in development, which might themselves be amenable to genetic investigation. Human personality studies have a long history, with various systems trying to make sense of the typical forms and range of variation.

A recent paper did a massive screen of uniformly inbred flies for personality variations. Computerization and automation have revolutionized the animal screening field, as it has so many others, so now flies can be indivually put through a battery of tests with minimal effort to humans, looking for their individual responses to light, to maze choices, spontaneous activity, circadian preferences, sensitivity to odors, etc. These tests were compiled for hundreds of genetically identical flies from birth to death, followed by sequencing of their mRNA expression to see which genes were active. Another batch of more diverse wild-type flies were tested as well to compare what variable genetic influences might be afoot.

Firstly, the differences they observed in these flies were stable over time. They represent true "types" of behavior, despite the lack of genetic input. Secondly, they are limited in landscape. Those flies more active in one test tend to be more active in other tests as well. So the variations in behavior seem to flow from deep-seated categorical types that follow typical patterns within fly development. Which tests should yield correlated scores, and which other ones are more orthogonal, is a little hard to figure out and a matter of subjective taste, so these conclusions about wide-spread correlations in disparate behaviors reflecting personality types is based largely on these researchers knowing their flies on a pretty intimate basis.

A matrix of videos of flies just strolling along, captured by these researchers. Not all flies walk the same way.

For example, they emphasize correlations where they would not have expected them- between, say light sensitivity and overall activity- and non-correlations where they would have expected correlation- say between activity measures of maze walking and free activity. The main observation is that there were a lot of variations among these identical-twin flies. So, just as identical humans can have different personalities, sensitivities, and outlooks, so can flies. 

Is there anything one can say about this genetically? The behavioral variations were themselves not genetically based, but rather due to alternate paths taken down developmental pathways, via either sporadic or experience-based differences. The flies were raised in the same homes, so to speak, but as we know from humans, however similar things may seem on the outside, the individual subjective experience can be very different. At any rate, the developmental pathways leading to the variations are themselves genetically determined, so this exercise was really about learning about how they work, and what range of variation they support/allow.

This analysis of course boils down to how informative the behavioral traits are that the researchers are testing. And obviously, they were not very informative- how does one connect a propensity to turn left when going down a maze with some developmental process? These researchers threw a bunch of statistics at their data, including from the gene expression analysis performed in the sacrificed flies after their mortal trials were over. For instance, among known molecular pathways, metabolic pathway gene expression correlated with activity assays of behavior- not a big surprise. Expression of photo-transduction related genes also correlated with response to light. The biggest correlation was between oxidative phosphorylation gene expression (i.e. mitochondrial activity) with their various activity measurements, which were, after all, the essence of all their assays. In humans, some people are just high-energy, which informs everything they do.

"We found that in all cases, behavioral variation has high dimensionality, that is, many independent axes of variation."

In the end, they conclude that, yes, flies of identical genetic background grow up to have distinct behavioral profiles, or one can say, personalities. Many of these behavioral profiles or traits are independent of each other, indicating several, or even numerous, axes of development where such differences can arise. The researchers estimate 27 dimensions of trait variability, in fact, just from this smattering of tests. But others vary together, forming a sort of personality type, though the choice of assays was obviously very influential in these cross-correlations. These results give a very rough start to the project of figuring out where animal development is less than fully determined, and can thus give rise to the non-genetic variation that provides rich fodder for environmental and social adaptation / specialization. While genes are not directly responsible for this variation, they are responsible for the available range, and thus set the parameters of possible adaptation.

It is sadly typical that these researchers disposed of about 1/3 of their flies at the outset of the study for being insufficiently active. While they are surely correct that these flies would continue to be less active through the rest of the assays, thus giving less data to their automated tests, they did not ask themselves why some flies might choose to think before they leap - so to speak. Were they genetically defective? The flies were identical to a matter of a handful of single nucleotide variations. If inbreeding was a problem, all the flies would have been equally affected. So it is likely that one of the most significant personality traits was summarily excluded out of raw institutionalized bias against the more introverted fly, conveniently veiled by claims of technical limitations. Hey hey, ho ho!

  • Yes, they have a brain.
  • Technical talk on SARS COV2 evolution, which has been, obviously, rapid and devastating.
  • And a story about its endemic fate as a regular cold virus among us.
  • Manchin isn't a slouch in the corruption department either.
  • We need a lot more electricity.
  • The price of fish.
  • If you thing facebook is bad here, it is worse for other countries.
  • I was thinking about oculus. But now, maybe not.
  • A little bit of wonderfulness from the Muppets.

Saturday, July 10, 2021

Sneakey Eating

An evolutionary perspective on overeating syndromes.

Most animals have a simple problem in life- find enough food to live and survive. But social animals, if they are even slightly advanced, share food, and thus alter this basic equation. They have to find ways to store and share food in a way that sustains the group, whether that is starving the old, or feeding the helpless larvae that can not feed themselves. Humans have always faced this dilemma, but don't have the rigid programming that insects do.

Humans can lie, and steal, and then lie some more. It isn't pretty, but sometimes it gets the job done. Humans can regard rules as optional, a flexibility that is a perpetual threat to institutions, norms, cultural patterns, and ultimately to group success. We recently went through an administration that regarded norms as suggestions, laws as annoyances, and then wondered why their behavior attracted so much hatred, and such low historical esteem.

This dynamic comes to mind more concretely in the case of overeating syndromes, which exemplify the conflict between the individual and the group. In a prehistoric setting, food was almost always scarce and precious. In all native cultures there are elaborate practices of public food sharing and eating, which contribute to surveillance by the community of what everyone is eating. Anyone who violates such social structures must have been severely penalized.

Public, communal eating is a fundamental human practice.

Imagine then that someone feels a compulsion to eat more than their share. Such a compulsion would be highly advantageous- if successful- to enable survival when the others in the group might be starving or malnourished. Some extra weight might well mean the difference of making it through the next winter or not. But being caught could dramatically alter the calculus. Primitive societies had harsh punishments for violating critical norms, including ostracism or execution. What then? 

I would suggest that this background sets the stage for overeating syndromes that commonly combine secret eating, often at night, stealth, and stealing. In a world of plenty like today, it is stigmatized and medicalized, and due to the abundance of food, relatively easy to navigate and thus easy to gain weight from. But pre-historically, it would have been far more fraught, and challenging, probably less likely to result in easily observable weight gains. Like other issues in social life, this conflict would take the form of an arms race between cheaters and rule-enforcers. It would be a cognitive battle between effective surveillance and punishment, vs stealth and the intelligence required to not get caught. So one can view it as one impetus among many other evolutionary forces that shaped human intelligence, and in light of its considerable incidence in modern populations, an arms race that was never resolved. Indeed, it is the type of trait that comes under balancing selection, where a high incidence in a population would be self-defeating, while a low incidence yields a much more successful outcome.


  • Satire- not so funny when you are the target.
  • Making every home a part of the energy solution.
  • Constitution? Who ever heard of enforcing it?

Saturday, June 19, 2021

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.

Saturday, May 29, 2021

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.

Saturday, May 22, 2021

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.