Spiritual Resources for the Religiously Abstemious

Nones are now a plurality in the US. What are we supposed to do?

The Pew research institute recently came out with polling that shows a significantly changed religious landscape in the US. Over the last couple of decades, while the religious right has been climbing the greasy pole of political power, gaining seats on the Supreme Court, and agitating for a return to patriarchy, their pews have been emptying. The religiously unaffiliated, or "nones", comprise 28% of the US population now, almost double the level two decades ago.

One has only to see the rabid support evangelicals give their orange-haired messiah to understand what has been turning people off. Or glance over the appalling chronicle of sexual abuse unearthed in the Catholic church. Maybe the horsemen of the Atheist apocalypse have had something to do with it. Russia under Putin is strenuously demonstrating that the same system can be just as cruel with or without religion. But these patterns of gross institutional, moral, and intellectual failure, and their ensuing critiques, are hardly new. Luther made a bit of hay out of the abuses of the Catholic church, Voltaire, among many other thinkers, ridiculed the whole religious enterprise, and Hitler was a forerunner of Trump in leaning on religion, at least early in his career, despite being a rather token Christian himself (other than in the antisemitism, of course). What is new now?

A dramatic rise in numbers of people with no religious affiliation and little interest, from Pew polling.

I am not sure, frankly. Europe has certainly been leading the way, showing that declining religion is quite compatible with prosperous and humane culture. But perhaps this phenomenon is part of the general isolation and atomization of US culture, and thus not such a good thing. It used to be that a community was unthinkable without a church (or several) to serve as the central hub. Churches served to validate the good and preach to the bad. They sponsored scout troops, weddings, charitable events and dinners, and committees and therapeutic encounters of all sorts. They were socially essential, whether one believed or not. That leaders of society also led the churches knit the whole circle together, making it easy to believe that something there was indeed worth believing, whether it made sense or not.

Now, the leadership of society has moved on. We are mesmerized by technology, by entertainment, and sports, perhaps to a degree that is new. The capitalist system has found ways to provide many of the services we used to go to churches for, to network, to get psychotherapy, to gossip, and most of all, to be entertained. Community itself is less significant in the modern, suburban, cocooned world. Successful churches meet this new world by emphasizing their social offerings in a mega-church community, with a dash of charismatic, but not overly intellectually taxing, preaching. Unfortunately, megachurches regularly go through their own crises of hypocrisy and leadership, showing that the caliber of religious leaders, whatever their marketing skills, has been declining steadily.

The "nones" are more apathetic than atheistic, but either way, they are not great material for making churches or tightly knit communities. Skeptical, critical, or uninterested, they are some of the least likely social "glues". Because, frankly, it takes some gullibility and attraction to the core human archetypes and drama to make a church, and it takes a lot of positive thinking to foster a community. I would promote libraries, arts institutions, non-profits, and universities as core cultural hubs that can do some of this work, fostering a learning and empathetic culture. But we need more.

As AI takes over work of every sort, and more people have more time on their hands, we are facing a fundamental reshaping of society. One future is that a few rich people rake off all the money, and the bulk of the population descends into poverty and joblessness, unneeded in a society where capitalism has become terminally capital-intensive, with little labor required. Another future is where new forms of redistribution are developed, either by bringing true competition to bear on AI-intensive industries so that they can not take excess profits, or by thorough regulation for the public good, including basic income schemes, public goods, and other ways to spread wealth broadly. 

Such a latter system would free resources for wider use, so that a continuing middle class economy could thrive, based on exchanges that are now only luxuries, like music, personal services, teaching, sports, counseling. The destruction of the music recording industry by collusion of music labels and Spotify stands as a stark lesson in how new technology and short-sighted capitalism can damage our collective culture, and the livelihood of a profession that is perhaps the avatar of what an ideal future would look like, culturally and economically.

All this is to say that we face a future where we should, hopefully, have more resources and time, which would in principle be conducive to community formation and a life-long culture of learning, arts, and personal enrichment, without the incessant driver of work. The new AI-driven world will have opportunities for very high level work and management, but the regular hamburger flippers, baristas, cabbies, and truck drivers will be a thing of the past. This is going to put a premium on community hubs and new forms of social interaction. The "nones" are likely to favor (if not build) a wide range of such institutions, while leaving the church behind. It is a mixed prospect, really, since we will still be lacking a core institution that engages with the whole person in an archetypal, dream-like fantasy of hope and affirmation. Can opera do that work? I doubt it. Can Hollywood? I doubt that as well, at least as it applies to a local community level that weaves such attractions together with service and personal connection.

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Empty Skepticism at the Discovery Institute

What makes a hypothesis scientific, vs a just-so story, or a religious fixation?

"Intelligent" design has fallen on hard times, after a series of court cases determined that it was, after all, a religious idea and could not be foisted on unsuspecting schoolchildren, at least in state schools and under state curricula. But the very fact of religious motivation leads to its persistence in the face of derision, evidence, and apathy. The Discovery Institute, (which, paranthetically, does not make any discoveries), remains the vanguard of intelligent design, promoting "skepticism", god, alternative evolutionary theories, and, due to the paucity of ways to attack evolution, tangential right-wingery such as anti-vaccine agitation. By far their most interesting author is Günter Bechly, who delves into the paleontological record to heap scorn on other paleontologists and thereby make room for the unmentioned alternative hypothesis ... which is god.

A recent post discussed the twists and turns of ichthyosaur evolution. Or should we say biological change through time, with unknown causes? Ichthyosaurs flourished from about 250 million years ago (mya) to 100 mya, with the last representatives dated to 90 mya. They were the reptile analogs of whales and dophins, functioning as apex predators in the ocean. They were done in by various climate crises well-prior to the cometary impact that ended the Cretaceous and the reign of dinosaurs in general.

Bechly raises two significant points. First is the uncertain origins of Ichthyosaurs. As is typical with dramatic evolutionary transitions like that from land to water in whales, the time line is compressed, since there are a lot of adaptations that are desirable for the new environment that might have been partially pre-figured, but get fleshed out extensively with the new ecological role and lifestyle. Selection is presumably intense and transitional fossils are hard to find. This was true for whales, though beautiful transitional fossils have been found more recently. And apparently this is true for the Ichthyosaurs as well, where none have been found, yet. There is added drama stemming from the time of origin, which is right after the Permian exinction, perhaps the greatest known extinction event in the history of the biosphere. Radiations after significant extinction events tend to be rapid, with few transitional fossils, for the same reason of new niches opening and selection operating rapidly.

Ichthyosaur

Bechly and colleagues frequently make hay out of gaps in the fossil record, arguing that something (we decline to be more specific!) else needs to be invoked to explain such lack of evidence. It is a classic god of the gaps argument. But since the fossils are never out of sequence, and we are always looking at millions of years of time going by with even the slimmest layers of rock, this is hardly a compelling argument. One thing that we learned from Darwin's finches, and the whole argument around punctuated equilibrium, is that evolution is typically slow because selection is typically not directional but conservative. But when selection is directional, evolution by natural selection can be startlingly fast. This is an argument made very explicitly by Darwin through his lengthy discussions of domestic species, whose changes are, in geological terms, instant. 

But Bechly makes an additional interesting argument- that a specific hypothesis made about ichthyosaurs is a just-so story, a sort of hypothesis that evolutionary biologists are very prone to make. Quite a few fossils have been found of ichthyosaurs giving birth, and many of them find that the baby comes out not only live (not as an egg, as is usual with reptiles), but tail-first. Thus some scientists have made the argument that each are adaptations to aquatic birth, allowing the baby to be fully borne before starting to breathe. Yet Bechly cites a more recent scientific review of the fossil record that observes that tail-first birth is far from universal, and does not follow any particular phylogenetic pattern, suggesting that it is far from necessary for aquatic birth, and thus is unlikely to be, to any significant extent, an adaptation. 

Ha! Just another story of scientists making up fairy tales and passing them off as "science" and "evolutionary hypotheses", right?  

"Evolutionary biology again and again proves to be an enterprise in imaginative story-telling rather than hard science. But when intelligent design theorists question the Darwinist paradigm based on empirical data and a rational inference to the best explanation, they are accused of being science deniers. Which science?" ... "And we will not let Darwinists get away with a dishonest appeal to the progress of science when they simply rewrite their stories every time conflicting evidence can no longer be denied."

Well, that certainly is a damning indictment. Trial and sentencing to follow! But let's think a little more about what makes an explanation and a hypothesis, on the scientific, that is to say, empirical, level. Hypotheses are always speculative. That is the whole point. They try to connect observations with some rational or empirically supported underlying mechanism / process to account for (that is, explain) what is observed. Thus the idea that aquatic birth presents a problem for mammals who have to breathe represents a reasonable subject for an hypothesis. Whether headfirst or tailfirst, the baby needs to get to the surface post haste, as soon as its breathing reflex kicks in. While the direction of birth doesn't seem to the uninitiated (and now, apparently to experts with further data at hand) to make much difference, thinking it does is a reasonable hypothesis, based on obvious geometric arguments and biological assumptions, that it is possible that the breathing reflex is tied to emergence of the head during birth, in which case coming out tailfirst might delay slightly the time it takes between needing to breathe and being able to breathe. 

This argument combines a lot of known factors- the geometry of birth, the necessity of breathing, the phenomenon of the breathing reflex initiating in all mammals very soon after birth, by mechanisms that doubtless are not entirely known, but at the same time clearly the subject of evolutionary tuning. And also the paleontological record. Good or bad, the hypothesis is based on empirical data. What characterizes science is that it follows a disciplined road from one empirically supported milestone to the next, using hypotheses about underlying mechanisms, whether visible or not, which abide by all the known/empirical mechanisms. Magic is only allowed if you know what is going on behind the curtain. Unknown mechanisms can be invoked, but then immediately become subjects of further investigation, not of protective adulation and blind worship.

In contrast, the intelligent design hypothesis, implicit here but clear enough, is singularly lacking in any data at all. It is not founded on anything other than the sentiment that what has clearly happened over the long course of the fossil record operates by unknown mechanisms, by god operating pervasively to carry out the entire program of biological evolution, not by natural selection (a visible and documented natural process) but by something else, which its proponents have never been able to demonstrate in the least degree, on short time scales or long. Faith does not, on its own, warrant novel empirical mechanisms, and nor does skeptical disbelief warrant them. Nor does one poor, but properly founded, hypothesis that is later superceded by more careful analysis of the data impugn the process of science generally or the style of evolutionary thinking specifically.

Imagine, for example, if our justice system operated at this intellectual level. When investigating crimes, police could say that, if the causes were not immediately obvious, an unnamed intelligent designer was responsible, and leave it there. No cold cases, no presumption of usual natural causality, no dogged pursuit of "the truth" by telegenic detectives. Faith alone would furnish the knowledge that the author of all has (inscrutibly) rendered "his" judgement. It would surely be a convenient out for an over-burdened and under-educated police force!

Evolution by natural selection requires a huge amount of extrapolation from what we know about short time scales and existing biology to the billions of years of life that preceeded us. On the other hand, intelligent design requires extrapolation from nothing at all- from the incredibly persistent belief in god, religion, and the rest of the theological ball of wax not one element of which has ever been pinned down to an empirical fact. Believers take the opposite view solely because religious propaganda has ceaselessly drilled the idea that god is real and "omnipotent" and all-good, and whatever else wonderful, as a matter of faith. With this kind of training, then yes, "intelligent" design makes all kinds of sense. Otherwise not. Charles Darwin's original hypothesis was so brilliant because it drew on known facts and mechanisms to account (with suitable imagination and extrapolation) for the heretofore mysterious history of biology, with its painfully slow yet inexorable evolution from one species to another, one epoch to another. Denying that one has that imagination is a statement about one's intelligence, no matter how it was designed.

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Everything is Alive, but the Gods are all Dead

Barbara Ehrenreich's memoir and theological ruminations in "Living with a Wild God".

It turns out that everyone is a seeker. Somewhere there must be something or someone to tell us the meaning of life- something we don't have to manufacture with our own hands, but rather can go into a store and buy. Atheists are just as much seekers as anyone else, only they never find anything worth buying. The late writer Barbara Ehrenreich was such an atheist, as well as a remarkable writer and intellectual who wrote a memoir of her formation. Unusually and fruitfully, it focuses on those intense early and teen years when we are reaching out with both hands to seize the world- a world that is maddeningly just beyond our grasp, full of secrets and codes it takes a lifetime and more to understand. Religion is the ultimate hidden secret, the greatest mystery which has been solved in countless ways, each of them conflicting and confounding.

Ehrenreich's tale is more memoir than theology, taking us on a tour through a dysfunctional childhood with alcoholic parents and tough love. A story of growth, striking out into the world, and sad coming-to-terms with the parents who each die tragically. But it also turns on a pattern of mystical experiences that she keeps having, throughout her adult life, which she ultimately diagnoses as dissociative states where she zones out and has a sort of psychedelic communion with the world.

"Something peeled off the visible world, taking with it all meaning, inference, association, labels, and words. I was looking at a tree, and if anyone had asked, that's what I would have said I was doing, but the word "tree" was gone, along with all the notions of tree-ness that had accumulated in the last dozen years or so since I had acquired language. Was it a place that was suddenly revealed to me? Or was it a substance- the indivisible, elemental material out of which the entire known and agreed-upon world arises as a fantastic elaboration? I don't know, because this substance, this residue, was stolidly, imperturbably mute. The interesting thing, some might say alarming, was that when you take away all the human attributions- the words, the names of species, the wisps of remembered tree-related poetry, the fables of photosynthesis and capillary action- that when you take all this this away, there is still something left."

This is not very hard to understand as a neurological phenomenon of some kind of transient disconnection of just the kind of brain areas she mentions- those that do all the labeling, name-calling, and boxing-in. In schizophrenia, it runs to the pathological, but in Ehrenreich's case, she does not regard it as pathological at all, as it is always quite brief. But obviously, the emotional impact and weirdness of the experience- that is something else altogether, and something that humans have been inducing with drugs, and puzzling over, forever. 

Source

As a memoir, the book is very engaging. As a theological quest, however, it doesn't work as well, because the mystical experience is, as noted above, resolutely meaningless. It neither compels Ehrenreich to take up Christianity, as after a Pauline conversion, nor any other faith or belief system. It offers a peek behind the curtain, but, stripped of meaning as this view is, Ehrenreich is perhaps too skeptical or bereft of imagination to give it another, whether of her own or one available from the conventional array of sects and religions. So while the experiences are doubtless mystical, one can not call them religious, let alone god-given, because Ehrenreich hasn't interpreted them that away. This hearkens back to the writings of William James, who declined to assign general significance to mystical experiences, while freely admitting their momentous and convincing nature to those who experienced them.

Only in one brief section (which had clearly been originally destined for an entirely different book) does she offer a more interesting and insightful analysis. There, Ehrenreich notes that the history of religion can be understood as a progressive bloodbath of deicide. At first, everything is alive and sacred, to an animist mind. Every leaf and grain of sand holds wonders. Every stream and cloud is divine. This is probably our natural state, which a great deal of culture has been required to stamp out of us. Next is a hunting kind of religion, where deities are concentrated in the economic objects (and social patterns) of the tribe- the prey animals, the great plants that are eaten, and perhaps the more striking natural phenomena and powerful beasts. But by the time of paganism, the pantheon is cut down still more and tamed into a domestic household, with its soap-opera dramas and an increasingly tight focus on the major gods- the head of the family, as it were. 

Monotheism comes next, doing away with all the dedicated gods of the ocean, of medicine, of amor and war, etc., cutting the cast down to one. One, which is inflated to absurd proportions with all-goodness, all-power, all-knowledge, etc. A final and terrifying authoritarianism, probably patterned on the primitive royal state. This is the phase when the natural world is left in the lurch, as an undeified and unprotected zone where human economic greed can run rampant, safe in the belief that the one god is focused entirely on man's doings, whether for good or for ill, not on that of any other creature or feature of the natural world. A phase when even animals, who are so patently conscious, can, through the narcissism of primitive science and egoistic religion, be deemed mere mechanisms without feeling. This process doesn't even touch on the intercultural deicide committed by colonialism and conquest.

This in turn invites the last deicide- that by rational people who toss aside this now-cartoonish super-god, and return to a simpler reverence for the world as we naturally respond to it, without carting in a lot of social power-and-drama baggage. It is the cultural phase we are in right now, but the transition is painfully slow, uneven, and drawn-out. For Ehrenreich, there are plenty of signs- in the non-linear chemical phenomena of her undergraduate research, in the liveliness of quantum physics even into the non-empty vacuum, in the animals who populate our world and are perhaps the alien consciousnesses that we should be seeking in place of the hunt through outer space, and in our natural delight in, and dreams about, nature at large. So she ends the book as atheist as ever, but hinting that perhaps the liveliness of the universe around us holds some message that we are not the only thinking and sentient beings.

"Ah, you say, this is all in your mind. And you are right to be skeptical; I expect no less. It is in my mind, which I have acknowledged from the beginning is a less than perfect instrument. but this is what appears to be the purpose of my mind, and no doubt yours as well, its designed function beyond all the mundane calculations: to condense all the chaos and mystery of the world into a palpable Other or Others, not necessarily because we love it, and certainly not out of any intention to "worship" it. But because ultimately we may have no choice in the matter. I have the impression, growing out of the experiences chronicled here, that it may be seeking us out." 

Thus the book ends, and I find it a rather poor ending. It feels ripped from an X-Files episode, highly suggestive and playing into all the Deepak and similar mystical tropes of cosmic consciousness. That is, if this passage really means much at all. Anyhow, the rest of the trip is well worth it, and it is appropriate to return to the issue of the mystical experience, which is here handled with such judicious care and restraint. Where imagination could have run rampant, the cooly scientific view (Ehrenreich had a doctorate in biology) is that the experiences she had, while fascinating and possibly book-proposal-worthy, did not force a religious interpretation. This is radically unlike the treatment of such matters in countless other hands, needless to say. Perhaps our normal consciousness should not be automatically valued less than more rare and esoteric states, just because it is common, or because it is even-tempered.

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A Gene is Born

Yes, genes do develop out of nothing.

The "intelligent" design movement has long made a fetish of information. As science has found, life relies on encoded information for its genetic inheritance and the reliable expression of its physical manifestations. The ID proposition is, quite simply, that all this information could not have developed out of a mindless process, but only through "design" by a conscious being. Evidently, Darwinian natural selection still sticks on some people's craw. Michael Behe even developed a pseudo-mathematical theory about how, yes, genes could be copied mindlessly, but new genes could never be conjured out of nothing, due to ... information.

My understanding of information science equates information to loss of entropy, and expresses a minimal cost of the energy needed to create, compute or transmit information- that is, the Shannon limits. A quite different concept comes from physics, in the form of information conservation in places like black holes. This form of information is really the implicit information of the wave functions and states of physical matter, not anything encoded or transmitted in the sense of biology or communication. Physical state information may be indestructable (and un-create-able) on this principle, but coded information is an entirely different matter.

In a parody of scientific discussion, intelligent design proponents are hosted by the once-respectable Hoover Institution for a discussion about, well, god.

So the fecundity that life shows in creating new genes out of existing genes, (duplications), and even making whole-chromosome or whole-genome duplications, has long been a problem for creationists. Energetically, it is easy to explain as a mere side-effect of having plenty of energy to work with, combined with error-prone methods of replication. But creationistically, god must come into play somewhere, right? Perhaps it comes into play in the creation of really new genes, like those that arise from nothing, such as at the origin of life?

A recent paper discussed genes in humans that have over our recent evolutionary history arisen from essentially nothing. It drew on prior work in yeast that elegantly laid out a spectrum or life cycle of genes, from birth to death. It turns out that there is an active literature on the birth of genes, which shows that, just like duplication processes, it is entirely natural for genes to develop out of humble, junky precursors. And no information theory needs to be wheeled in to show that this is possible.

Yeast provides the tools to study novel genes in some detail, with rich genetics and lots of sequenced relatives, near and far. Here is portrayed a general life cycle of a gene, from birth out of non-gene DNA sequences (left) into the key step of translation, and on to a subject of normal natural selection ("Exposed") for some function. But if that function decays or is replaced, the gene may also die, by mutation, becoming a pseudogene, and eventually just some more genomic junk.

The death of genes is quite well understood. The databases are full of "pseudogenes" that are very similar to active genes, but are disabled for some reason, such as a truncation somewhere or loss of reading frame due to a point mutation or splicing mutation. Their annotation status is dynamic, as they are sometimes later found to be active after all, under obscure conditions or to some low level. Our genomes are also full of transposons and retroviruses that have died in this fashion, by mutation.

Duplications are also well-understood, some of which have over evolutionary time given rise to huge families of related proteins, such as kinases, odorant receptors, or zinc-finger transcription factors. But the hunt for genes that have developed out of non-gene materials is a relatively new area, due to its technical difficulty. Genome annotators were originally content to pay attention to genes that coded for a hundred amino acids or more, and ignore everything else. That became untenable when a huge variety of non-coding RNAs came on the scene. Also, occasional cases of very small genes that encoded proteins came up from work that found them by their functional effects.

As genome annotation progressed, it became apparent that, while a huge proportion of genes are conserved between species, (or members of families of related proteins), other genes had no relatives at all, and would never provide information by this highly convenient route of computer analysis. They are orphans, and must have either been so heavily mutated since divergence that their relationships have become unrecognizable, or have arisen recently (that is, since their evolutionary divergence from related species that are used for sequence comparison) from novel sources that provide no clue about their function. Finer analysis of ever more closely related species is often informative in these cases.

The recent paper on human novel genes makes the finer point that splicing and export from the nucleus constitute the major threshold between junk genes and "real" genes. Once an RNA gets out of the nucleus, any reading frame it may have will be translated and exposed to selection. So the acquisition of splicing signals is a key step, in their argument, to get a randomly expressed bit of RNA over the threshold.

A recent paper provided a remarkable example of novel gene origination. It uncovered a series of 74 human genes that are not shared with macaque, (which they took as their reference), have a clear path of origin from non-coding precursors, and some of which have significant biological effects on human development. They point to a gradual process whereby promiscuous transcription from the genome gave rise by chance to RNAs that acquired splice sites, which piped them into the nuclear export machinery and out to the cytoplasm. Once there, they could be translated, over whatever small coding region they might possess, after which selection could operate on their small protein products. A few appear to have gained enough function to encourage expansion of the coding region, resulting in growth of the gene and entrenchment as part of the developmental program.

Brain "organoids" grown from genetically manipulated human stem cells. On left is the control, in middle is where ENSG00000205704 was deleted, and on the right is where ENSG00000205704 is over-expressed. The result is very striking, as an evolutionarily momentous effect of a tiny and novel gene.

One gene, "ENSG00000205704" is shown as an example. Where in macaque, the genomic region corresponding to this gene encodes at best a non-coding RNA that is not exported from the nucleus, in humans it encodes a spliced and exported mRNA that encodes a protein of 107 amino acids. In humans it is also highly expressed in the brain, and when the researchers deleted it in embryonic stem cells and used those cells to grow "organoids", or clumps of brain-like tissue, the growth was significantly reduced by the knockout, and increased by the over-expression of this gene. What this gene does is completely unknown. Its sequence, not being related to anything else in human or other species, gives no clue. But it is a classic example of gene that arose from nothing to have what looks like a significant effect on human evolution. Does that somehow violate physics or math? Nothing could be farther from the truth.

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Science Fiction as Theology

Let's look higher than the clouds. Let's look to the stars.

I have always been rather dismissive of theology- the study of something that doesn't exist. But if one takes it in a larger sense of a culture of scripture, story telling, morals, and social construction, then sure, it makes more sense. But then so do alot of other stories. I have been enjoying the Foundation series via streaming, which is at best "inspired" by the original books, yet takes its premises reasonably seriously and grows a complex and interesting set of story lines to what by the end of the first season is a positive and promising conclusion. I would ding it for excessive adherence to Star Wars-style action and simplistic morality, compared with the more cerebral original, but that is only to be expected these days.

Science fiction is having a golden age, as a way to tell important, probing stories and consider alternative futures. The Star Trek franchise generally sticks with hopeful futures, which I certainly favor. Their world is post-money, post internal conflict, post-disease. But philosophically alive through contact with other civilizations. The theological implications are momentous, as we envision a culture very different from our own, and blessed with various magical means of deliverance, like transporters, replicators, and warp drives. Where the "science fiction" books of the Bible were mostly dystopian (Job, Revelation, Genesis), Science fiction in our era straddles the line, with plenty of dystopian offerings, but also hopeful ones. Whether Star Wars is hopeful might be a matter of debate, since bad guys and bad empires never seem to go away, and the position of the resistance is always impossibly dire.

White male mathematician Hari Seldon takes on the role of god, in the Foundation series. He calculates out the future of the galaxy, clairvoyantly predicting events, and then comes back from beyond the grave to keep guiding his flock through crisis after crisis.

Are Star Trek futures any more realistic than those of Revelation? Are they theologically more sound? I think yes on both counts. Revelation is a rather unhinged response to the late Jewish era in its apocalyptic relations with Rome, as it headed into exile and the diaspora. There is a welter of reworked Old Testament material and obscure references, turning into florid visions that have misled Christians for centuries. Star Trek and the other science fiction franchises, on the other hand, are a bit more restrained in their visionary quests and escatologies, and more hopeful, for abundant futures where some problems have been solved while other forms of politics and history continue to call for strong moral values. This is quite different than the bizarre and ecstatic culmination of Revelation at the end of history, in the last days.

We also get to live out the visions, on a small scale, as technology advances in the real world. Smart phones have transformed our lives, for instance, one promise kept from the early science fiction days. And our only real hope for dealing with climate change is to harness better technologies, rather than going down dystopian roads of degrowth, famine, and war. So there are real futures at stake here, not just visions of futures.

While our current physics totally bars the adventures that are portrayed in contemporary science fiction epics, their theological significance lies in their various visions of what humanity can and should do. They, as Revelation, are always keyed to their historical moment, with America ascendent and technologically advanced over other cultures. But they do not use their magical elements and story arcs to promote quiescence and slack-jawed wonder at the return of the son of god, who will make everything right and mete out judgement to all the bad people. (Or do the opposite, in the case of Job.) No, they uniformly encourage resistance against injustice, and hopeful action towards a better world, or galaxy, or universe, as the case may be.

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Death at the Starting Line- Aneuploidy and Selfish Centromeres

Mammalian reproduction is unusually wasteful, due to some interesting processes and tradeoffs.

Now that we have settled the facts that life begins at conception and abortion is murder, a minor question arises. There is a lot of murder going on in early embryogenesis, and who is responsible? Probably god. Roughly two-thirds of embryos that form are aneuploid (have an extra chromosome or lack a chromosome) and die, usually very soon. Those that continue to later stages of pregnancy cause a high rate of miscarriages-about 15% of pregnancies. A recent paper points out that these rates are unusual compared with most eukaryotes. Mammals are virtually alone in exhibiting such high wastefulness, and the author proposes an interesting explanation for it.

First, some perspective on aneupoidy. Germ cells go through a two-stage process of meiosis where their DNA is divided two ways, first by homolog pairs, (that is, the sets inherited from each parent, with some amount of crossing-over that provides random recombination), and second by individual chromosomes. In more primitive organisms (like yeast) this is an efficient, symmetrical, and not-at-all wasteful process. Any loss of genetic material would be abhorrent, as the cells are putting every molecule of their being into the four resulting spores, each of which are viable.

A standard diagram of meiosis. Note that the microtubules (yellow) engage in a gradual and competitive process of capturing centromeres of each chromosome to arrive at the final state of regular alignment, which can then be followed by even division of the genetic material and the cell.

In animals, on the other hand, meiosis of egg cells is asymmetric, yielding one ovum / egg and three polar bodies, which  have various roles in some species to assist development, but are ultimately discarded. This asymmetric division sets up a competition between chromosomes to get into the egg, rather than into a polar body. One would think that chromosomes don't have much say in the matter, but actually, cell division is a very delicate process that can be gamed by "strong" centromeres.

Centromeres are the central structures on chromosomes that form attachments to the microtubules forming the mitotic spindle. This attachment process is highly dynamic and even competitive, with microtubules testing out centromere attachment sites, and using tension ultimately as the mark of having a properly oriented chromosome with microtubules from each side of the dividing cell (i.e. each microtubule organizing center) attached to each of the centromeres, holding them steady and in tension at the midline of the cell. Well, in oocytes, this does not happen at the midline, but lopsidedly towards one pole, given that one of the product cells is going to be much larger than the others. 

In oocytes, cell division is highly asymmetric with a winner-take-all result. This opens the door to a mortal competition among chromosomes to detect which side is which and to get on the winning side. 

One of the mysteries of biology is why the centromere is a highly degenerate, and also a speedily evolving, structure. They are made up of huge regions of monotonously repeated DNA, which have been especially difficult to sequence accurately. Well, this competition to get into the next generation can go some way to explain this structure, and also why it changes rapidly, (on evolutionary time scales), as centromeric repeats expand to capture more microtubules and get into the egg, and other portions of the machinery evolve to dampen this unsociable behavior and keep everyone in line. It is a veritable arms race. 

But the funny thing is that it is only mammals that show a particularly wasteful form of this behavior, in the form of frequent aneuploidy. The competition is so brazen that some centromeres force their way into the egg when there is already another copy there, generating at best a syndrome like Down, but for all other chromosomes than #21, certain death. This seems rather self-defeating. Or does it?

The latest paper observes that mammals devote a great deal of care to their offspring, making them different from fish, amphibians, and even birds, which put most of their effort into producing the very large egg, and relatively less (though still significant amounts) into care of infants. This huge investment of resources means that causing a miscarriage or earlier termination is not a total loss at all, for the rudely trisomic extra chromosome. No, it allows resource recovery in the form of another attempt at pregnancy, typically quite soon thereafter, at which point the pushy chromosome gets another chance to form a proper egg. It is a classic case of extortion at the molecular scale. 

• Do we have rules, or not?
• How low will IBM go, vs its retirees?

Desperately Seeking Cessation of Desire

Some paradoxes, and good points, of Buddhism.

I have been reading "In the Buddha's Words", by Bhikkhu Bodhi, which is a well-organized collection / selection of translations of what we have as the core teachings of Buddhism. It comes from the Pali canon, from Sri Lanka, where Buddhism found refuge after its final destruction in India after the Arab invasions, and offers as clear an exposition of the Buddhist system as one can probably find in English. A bit like the scriptures of Christianity, the earliest canons of Buddhism originate from oral traditions only recorded a hundred or so years after Buddha's death, but as they are slightly less besotted with miraculous stories, the collection has more of a feeling of actual teaching, than of gnomic riddles and wonder stories, not to mention Odyssean mis-adventures.

Both prophets make audacious claims, one to be god, or its son, the other to have attained a perfectly enlightened state with similar implications for everlasting life (or lack of rebirth, at any rate). Each extends to his followers the tempting prospect of a similarly exalted state after death. Each teaches simple morals, each attracts followers both lay and career-ist, the latter of whom tend to be rather dense. Each launched an international sensation that bifurcated into a monastic/ascetic branch of professional clerics and a more popular branch that attained a leading role in some societies.

But Buddhism has attained a special status in the West as something a bit more advanced than the absurd theology of Christianity. A theology that could even be deemed atheist, along with a practice that focuses more relentlessly on peace and harmony than does what Christianity has become, particularly in the US. It is congenial to seekers, an exotic and edgy way to be spiritual, but not religious.

But how much sense does it really make? For starters, much of the Buddhist mythology and theology is simply taken from its ambient Hindu environment. The cycle of rebirth, the karma that influences one's level of rebirth, the heavens and hells, all come from the common understandings of the time, so are not very particular to Buddhism. Buddhists did away with lots of the gods, in favor of their own heros (Buddha, and the Bodhisattvas), and developed a simplified philosphy of desire, suffering, and the relief of suffering by controlling desire, optimally through advanced meditation practices. Much of this was also ambient or at least implicit, as Buddha himself began as a normal Indian ascetic, trying to purify himself of all taints and mundane aspects. For his Buddhist Sanga, he dialed things back a bit, so that the community could function as a social system, not a disconnected constellation of hermits.

Bodhisattvas floating in heaven. These are Buddhists who have attained enlightenment but not entered permanent heaven, choosing rather to have compassion on humanity in its benighted state.

As a philosophical system, it seems paradoxical to spend so much effort and desire in seeking nirvanna and the benefits of lack of desire. To sit in meditation for years on end demands enormous discipline. To submit to a life of begging and poverty takes great will and desire for whatever is promised on the other side. This is not evidence of lack of desire, much less the kind of wisdom and knowledge that would license its practitioners to advise lay people in their mundane affairs (or politicians in affairs of state). And the ethical system that Buddha promulgated was simple in the extreme- merely to be and do good, rather than being and doing bad, all staked on the age-old promise that just deserts would be coming after death.

No, Buddha was clearly a charismatic person, and his insight was social, not philosphical. Remember that he was a prince by birth and education. I would suggest that his core message was one of nobility- of idealism about the human condition. In his system, nobility is not conferred by birth, but by action. All can be noble, and all can be ignoble, regardless of wealth or birth. For the mass of society, it is control over desire that allows virtue and prosperity- i.e. nobility. Those who are addicts, whether to power, to drugs, to bitterness, to sex, or innumerable other black holes of desire or habit, are slaves, not nobles. This is incidentally what makes Buddhism so amenable to the West- it is very enlightenment-friendly kind of social philosophy.

The monks and Sanga of Buddhism were to be the shock troops of emotional discipline, burning off their normal social desires in fires of meditation and renunciation, even as they were on the hook for a whole other set of desires. Which are, in my estimation, wholly illusory in their aim, despite the various beneficial effects of meditation, in this world. They provide the inspiration and template for the society at large, modeling a form of behavioral nobility that any and all can at least appreciate, if not aspire to, and model in their own circumscribed lives and ethical concerns. I think that is the real strength of the Buddhist system. The monks may be misled in philosophical terms, but they fulfill a critical social role which governs and moderates the society at large. 

The monks provide another benefit, which is population control. One of the greatest pressures on any society is overpopulation, which immiserates the poor, empowers the rich, and can ultimately destroy its resource base. While the monastic institutions are a great burden on their societies, they also help keep them sustainable by taking in excess males who might otherwise become brigands and parents. This is particularly evident in traditional Tibet, despite the corruption of the monastic system by clan rivalries and even occasional warfare.

The fact of the matter is that desire is the staff, even essence, of life. Those who lack desire are dead, and Buddhist monks sitting in endless renunciation are enacting a sort of living death. Nevertheless, they have an important function in their societies, which is one we see replicated in the priests of Orthodox and Catholic Christianity (most of the time) and other ascetics and clerics around the world. Buddha was right that the management of desire is absolutely critical to individual and communal social life. Compare his system, however, with the philosophy of the Greeks, which arose at roughly the same (axial) time. The Greek philosophers focused on moderation in all things- another way, and I would offer, a healthier way, to state the need for discipline over the desires. They additionally fostered desires for knowledge and as complex ethical investigations, which I would posit far outstripped the efforts of the Buddhists, and gave rise, though the Greeks' continuing influence over the Roman and ensuing Christian epochs in Western Europe, to a more advanced culture, at least in philosophical, legal, and scientific terms, if not in terms of social and political peace.

• Meanwhile, a Christian court makes us a Christian nation, like it or not.
•  Length of Covid infection and viral shedding is unaffected by strain or vaccination status.

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.

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.

Some Theological Aspects of Modern Economics

Economics remains in a difficult intersection between science and humanities, with distinctly political and ideological conflicts.

We seem to be in a passion play about inflation right now. It is skyrocketing, or zooming, etc. It is a huge crisis. But, since it is measured year-over-year, maybe it is just a simple bounce from the depths of the pandemic when demand and prices, especially for gasoline, were negligible, and some businesses shut down. Now demand is back, but some sectors of the economy are having a hard time meeting demand, especially for workers, so prices are going up, by modest amounts. Some stories say that "inflation is never temporary". Others say the structural dislocations will pass and things will get back to normal. One can tell the ideology quite clearly from the story line. Conservatives have double motives to paint it a crisis, to disparage the current president (tax cuts had nothing whatsoever to do with this!), to support the preservation of capital and capitalists, and to generally box in policy makers from spending money on truly momentous objectives, like addressing climate change.

Why is this such a drama? Why isn't economics more of a science? In real sciences, you do not see competing schools of thought, such as the Chicago and the Keynesian schools of economics, the New Keynsians and the Modern Monetary Theorists, which last for decades and never seem to resolve their warfare. Maybe that is because real sciences don't study anything important. But more likely, real sciences have methods to efficiently describe and resolve their differences- with reference to reality- that economists do not seem to have. For in the macroeconomics realm, there is not a lot of experimentation that one can do. It is a field more like history, from which scholars and observers tend to draw the lessons they want to draw, not the ones that would serve them best. Or theology, whose subject is wholly illusory, such that its practitioners are not really in the business of studying anything observable at all, (or even discernible!), but in social management- how to build ideologies and propagandize with effective rhetoric, how to build churches, how to sermonize, whom to target in their weaker moments, what and whom to value, which social hierarchy to support, and how to do so.

Economics is far from illusory, and plenty of economists do the truly scientific work of describing the economy as it is, giving us the grist of statistics from which the theorists can spin their opinions. It is at the policy and macro level where things get theological, where moral and ideological commitments outweigh technocratic sense. For economics at the policy level is fundamentally Darwinian- how one wants to split the pie depends on who you think is worthy- morally and operationally. Economics is not intrisically democratic- far from. There are some who are worth more to the system, depending on one's standpoint. The Ricardians (with the Chicago school carrying on its supply-side banner) deemed production and producers the only important parts of the mechanism. Demand would take care of itself as long as producers were given maximum latitude to conduct business and trade as they wished. As the ideological cycle turned, entrepreneurs were once again the vanguard and watchword in the eighties and nineties. 

When it comes to inflation, similarly vast ideological forces are at work. The progressive Kenyesian policy environment of the 1960's was eroded, then eviscerated by Milton Friedman's and the Chicago school's general neo-Ricardian attacks during the 1970's, in our period of stagflation. It was genuinely destructive to experience inflation at relatively high levels, and the solution ended up being deep recessions ultimately authored by Jimmy Carter via his appointment of Paul Volker. The power of workers to bid for higher pay and inflation-protected pay was destroyed by de-unionization, outsourcing and off-shoring. Those forces largely remain today, suggesting that the current inflation blip will be transitory. 

Inflation is measured in consumer prices, so it largely reflects low-end wages that are spent most readily, rather than the stock market or other places where the rich invest. As long as wages are kept down, then inflation will be kept down as well. The big question is how the economy splits the pie- between wages at the low and middle levels, versus returns on capital / wealth and executive pay. This balance has been heavily out of kilter over the last few decades. This may have been great for keeping inflation down, but has obviously had highly corrosive effects on much else, from the opioid epidemic, to our great dependence on China for goods and supply chains, and our political breakdowns. So economics is not just about the economy, but about a great deal more- who we value and what vision we have for the future.

Keynes in his magnum opus had some wry comments on this phenomenon, in 1936:

"The completeness of the Ricardian victory is something of a curiosity and a mystery. It must have been due to a complex of suitabilities in the doctrine to the environment into which it was projected. That it reached conclusions quite different from what the ordinary uninstructed person would expect, added, I suppose, to its intellectual prestige. That its teaching, translated into practice, was austere and often unpalatable, lent it virtue. That it was adapted to carry a vast and consistent logical superstructure, gave it beauty. That it could explain much social injustice and apparent cruelty as an inevitable incident to the scheme of progress, and the attempt to change such things as likely on the whole to do more harm than good, commanded it to authority. That it afforded a measure of justification to the free activities of the individual capitalist attracted to it the support of the dominant social force behind authority."- John Maynard Keynes, The General Theory of Employment, Interest, and Money

• Resisting the lies is harder than you think.
• Sustainability is the big issue, and our politics are too small to address it.
• Democracy is hanging by a thread.
• And each side seems to think it is saving democracy, apparently. Though only one side does so undemocratically.
• Of course.. Republicans dedicated to state destruction will support crypto.

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.

Nature and the Corporation

Douglass North on the role of institutions in our society, part 1. "Understanding the process of economic change"

Institutions, in the thinking of this book and its general field of institutional economics, are the rules of the game of life, while people and their organizations are the players. The practice of going to workplaces and being forced to work there for eight hours, and then going home.. that is an institution of modern societies, based partly on unwritten traditions, and partly on explicit rules written in laws, regulations, organizational guidelines, etc.  The fabric of our lives, and particularly the efficiency and success of our economies, depend on the details and quality of institutions, which set the parameters and incentives throughout the system, which the actors then grapple with, trying to either to satisfy them in competition against other actors, or to evade them, or to alter them through legal, polical, or social means. 

For example, North cites other writers who have concluded that one of the fundamental defects of the Muslim world, as it fell behind the Northern Europeans in economic and cultural terms through the Middle Ages, was the complete lack of the cultural institution of the corporation. Muslim commercial law centers around partnerships, typically very small partnerships between an investor and a merchant, which form anew for each trade mission. But until modern times and reforms inspired by the West, there was no legal form for corporations, which are so fundamental to the Western economic model, providing durable legally and financially independent homes for entrepreneurial teamwork and innovation. Corporations obviously tap into natural human tribalism, offering the familiar setting of small group cohesion and competition, and helpfully cross-cutting against other cultural organizations and power centers such as actual clans, tribes, nations, and religious groupings.

This is a very powerful view of how culture and economics interact. Are corporations all good? Obviously not. They are given rules by the culture at large, though traditional practices and by legal structures when those unwritten rules prove insufficient. Child labor, fraud, tax evasion, family-destroying work schedules... the ways corporations have to make money in socially destructive ways, and thus the ways in which they need to be regulated, are endless. And it is our collective view of these harms and our capacity through social and legal structures / sanctions to address them that manifest in the strength and quality of our institutions.

And here is where one looks back in horror at what has happened to our institutional structures over the last few decades. Donald Trump was merely the apotheosis of lawlessness and institutional destruction that has been the program of the Right for decades. It was enunciated most charmingly by Ronald Reagan, (earning him high grades from historians), but he was only repeating the thoughts of intellectuals like Friedrich Hayek and Milton Friedman who made such persuasive cases for the "freedom" part of free enterprise. I recall especially the spellbinding nature of Friedman's narratives, which contrasted the sclerosis of communist economies with the vibrancy of free markets. Friedman was a hedgehog, advocating one big idea and bulldozing through any nuance or complication. And I regard him as the most influential cultural figure responsible for the general inequality and institutional weakness we find ourselves facing today.

A typical nostrum from Milton Friedman. As though "freedom" was self-explanatory and absolute. Rich people take it to mean something quite different from how others take it, and therein lies the destructive magic of this ideology. 

For he was spinning fairy tales, quite simply. The free market was always good, the government was always bad in his telling. Ham fisted regulation and intrusive economic policy were only one target of attack. Money and inflation was another, and one of the most damaging wedges of this argument. The government is necessarily in charge of the money, by printing it and managing its value through the interest rate, banking regulation, and other mechanisms. But the private sector and general economic conditions are obviously enormous factors as well, creating a complex system of feedbacks and unanticipated events. But Friedman gleefully pinned all the blame for inflation on the government, pronounced a false simplicity in his monetarist program, and used it to further bludgeon the state to get out of the regulatory business. If the government couldn't even get something as simple as the money supply right, how could it possibly have the intellectual wherewithal to regulate the internet, or corporate mergers and concentration, or industrial policy vs other countries? This was the kind of thinking that led to people buying gold, and eventually to the thought that we should get back on the gold standard, one of the greatest lunacies of right-wing politics. (Which Friedman would never have subscribed to, incidentally.)

This intellectual and rhetorical attack, so richly supported and cheered by business interests and the rich, led to the following decades of revolt by the Right against all forms of regulation and enfetterment by the government, to the point now that Republicans speak blithely of defunding the IRS, as if defunding the government and enabling vast tax avoidance consitutes the most natural and virtuous motivation that anyone could imagine. And the gross over-simplifications that Friedman engaged in, his rhetorical excesses, are reflected in more general anti-intellectual trends like the denialism and warfare waged by the right against climate change, among many other topics of urgent and common interest. He, Nobel Prize winner that he was, disastrously debased our intellectual debates on politics and economics. His narrative framing (and that of the whole Chicago school) shaped a generation and more, misleading us into false certainties and terrible policies.

Now, our institutions are in tatters, given that half of our political system is in open warfare against the very idea of productive regulation of economic affairs and a positive role for the state in managing elementary unfairnesses and corruptions that are mounting across our political and economic systems. No wonder that on the world stage, our system is no longer in the vanguard, but is faced with a fundamental challenge coming from states (principally China) whose political systems remain in the driver's seat in managing social institutions, including economic institutions of all kinds, even while harnessing markets in extremely successful ways. 

The question is not whether the government is good or bad, or whether corporations are good or bad. Both institutions have critical and positive roles to play in our prosperity. Both are tools, not ends in themselves. Both need rules to operate effectively- government to be refreshed (via elections, education, research, and new talent) by ever-expanding public perspectives on how society can be improved, and business by an active set of institutions and rules set down by the government to channel all that greed to productive directions instead of the socially destructive directions it inevitably takes when rules are absent. (See Haiti, post-war Iraq, and Afghanistan for examples.) Indeed, it is not going out on a limb to state that business people who spend their time railing against regulations, legal strictures and other institutions designed to make economic markets fair, socially responsible, and productive are not really interested in business at all, but in plunder.

"Because there is a widespread prejudice among many neo-classical economists that simply an absence of government intervention is a sufficient condition for good economic performance in a particular market, it is important to stress that the performance characteristics of any market are a function of the set of constraints imposed by institutions (formal rules- including those by government- informal norms, and the enforcement characteristics) that determine the incentive structure in that market. As noted in the discussion of institutional change in chapter 5, if the incentives reward piracy then that will be the outcome. Any economist who doubts the importance of this observation has only to examine the characteristics of various factor and product markets in Russia in the 1990s to be convinced that it is the incentive structure derived from the institutional framework that is decisive. The rash of entrepreneurial malfeasance in large U.S. corporations in 2001-2 has reflected the evolution of the institutional framework that has altered relative prices to provide incentives for such anti-social behavior."  p.77

 

• Notes on China's economic trajectory. Institutions will be the main determinant.
• Vaccines? Schmaxines!
• Democrats- and the planet- have a problem in coal country.
• What is it with Republicans and basic health & decency?