Institutions of Truth

Society is built up around institutions, which come in several varieties.

We gather together to do more than we can possibly so alone, into families, tribes, and nations. As human capabilities increased through time, and our populations increased, ever-more diverse and specialized groups assembled to deal with the incredibly complex opportunities at the technological and social frontier. Putting astronauts on the moon required a vast organization with all sorts of skills, but especially technical skills. Such an institution runs on truth. Managers need to get truthful statements from the financial bean counters, the astronauts need to have confidence in the testing and engineering operations, the engineers need to count on the vendors and technicians for quality products and work. 

As a scientist, I often think of my own community as the epitome of truth-seeking and moral righteousness. But all human communities are truthful in their own way, though rarely so explicitly and doggedly. The legal system, for example, is predicated on a search for truth. Granted, it uses an adversarial system that relies on each side bending the truth to its interests, which is an ethic and practice that can easily get out of hand. Even politics is a sort of truth-finding system, not in its speechifying and rhetoric, but in gauging the feelings of an electorate- how it views its problems and who it thinks might solve them, assuming that voting is truly secret and civically engaged. It has been fascinating to see the lies of our current president, so meaningful to his base, functioning as permission to be their worst selves- racist, greedy, incontinent, misogynist, hateful, ignorant.

The news media is an explicitly truth-seeking and publishing enterprise, but can be compromised, both by its market incentives and by political pressures and interests. Markets and business are likewise truth-seeking, not in that they always tell the truth, but that they are predicated on finding a ground truth of what makes money- what is the most efficient and useful thing to be done at this moment. And connected with this is advertising, apparently one of the best ways to make money, and the financial foundation of the news media. Advertising is a curious phenomenon. Its practitioners are paid to tell lies, but only little lies, that skirt the boundaries of fraud. Their art is more typically to insinuate their lies rather than state them outright. That pretty women will flock to the owner of this watch or that car, or that betting at this casino will make you both handsome and rich. 

The arts dispense with explicit truths entirely, and tell human truths though imagined stories. The mark of great art is that it cuts to the heart of the human condition using all its artifice and archetypes. The Matrix is a great example of a wildly creative and frankly insane story that poses the central moral dilemma- can we take the truth, and can we- do we even want to- overcome pleasant illusions to get there?

At the bottom of it all is religion, which offers spiritual purpose and community, founded on pure fantasy. It used to be, in pagan times, that religions were not taken so literally and seriously. Each cult coexisted with the others, and none claimed to be more than an art of the archetypes whereby people could get in touch with a sense of binding social and philosophical purpose. A civic pleasure and ceremonial. But then came Christianity, child of the collision between Judaism and Egyptian and Greek philosophies. Christianity claimed a true historical story, even though it was fabricated more or less out of whole cloth. It claimed absolute truth, certain life after death, and salvation for something... apparently, the human condition was not good enough and had to be redeemed, by blood and death. It certainly was dramatic, but truth? Only on some campy (and masochistic) emotional level.

This institution has had incredibly pervasive effects on our view of truth, and it has taken hundreds of years to extricate ourselves from its presumptions and bizarre claims. Even now there is a rump movement of biblical literalists who are wreaking evil on our politics and society. All in the name of a hot mess of fabrications and primitive morals. We need to take a closer look at the role that truth plays in our day-to-day lives and society, in our moral lives and imaginations. 

• Progress on post-viral syndromes.

Curious Computation

A biologist and former employee of IBM visits the Computer History Museum, in Mountain View, California.

Walking into the Computer History Museum, it seems unassuming enough- a slightly clean aesthetic, some open space, an early Waymo. But it is one of the most intense religious shrines I have been to. If Silicon Valley is a religion, one of industry, hope, and salvation, this is its interpretive and devotional reliquary. It honors the efforts of countless acolytes who have put their hearts into the technical organization of knowledge, from punch cards to SQL to data centers. And it honors its prophets, above all Thomas Watson and Steve Jobs. While the Silicon Valley religion has fallen on tumultuous times now that its powers have grown so intrusive, even reviled, and fallen into decidedly lesser hands, its eschatology has never been closer, as its greatest monastic centers are working towards "general" artificial intelligence, humanoid robots, and (ironically) the end of work. 

In the last century, IBM (with Thomas Watson as its benevolent dictator) was the leader of creating and handling mechanized information. Punch cards were a wonder of their day, allowing for efficient storage and flexible tabulation of huge amounts of data. Businesses quickly became dependent on them for modeling (and forecasting) their inventories, employees, payrolls, and financial streams. There was a tinge of omniscience and prophecy in the powers these machines could bring. But IBM was slow to get into electronics, slow to get into relational databases, and slow to get into small/personal computers. Particularly heartbreaking to me was the exhibit on SQL. Researchers at IBM invented the relational database and its SQL language. But IBM didn't see its advantage over its existing, less flexible data search/organization methods, and let Larry Ellison steal the idea and set up Oracle corporation, now as large as IBM itself.

The IBM system 360 was a revolution in style as well as computation.

The museum has a special room devoted to Apple and Steve Jobs, the quintessential prophet of Silicon Valley and its positive message of hope through technology. He has died and gone to heaven, but who has not stared into his handiwork? Who can say that he is not living still among us? Seeing the small beginnings and flickering flame of Apple's early challenges, before it became what one may now say is the official religion of technologically advanced society, well ... it was stirring, to say the least. 

Is that a halo?

The collection of the museum is very rich, dealing as it does with the relatively recent past (other than the abacus collection!). Indeed, I have a minor version of it in my basement. It is remarkable how diverse the flow of ideas was in the early computer age, with computers made in Japan, Germany, along analog as well as digital lines, by countless designs. There was a ferment that is characteristic of nascent technological fields (and, not incidentally, of biological radiations and innovations) where new possibilities are interpreted in various ways, and different prophets try out contrasting visions of the future, some regimented (like IBM), some more free flowing (like the home-brew computer club).

But the scope of the museum is also a bit confining, focused as it is on the human-built apparatuses of data processing. Information and computation is a larger subject, and as a biologist, I have to say that the finest computers at the Computer History Museum were walking around, not in the display cases. We are computers, and darn good ones. The fact that AI companies with their Sauronic datacenters can not accomplish what one person can with one brain, powered by little more than a burrito, means that some fundamental aspect of intelligence is missing in what is so blithely called AI. Computers have far surpassed what humans can do in data storage, and in mathematical computation. But in other areas our intelligence remains untouched. Technology will undoubtedly get there, but I don't think it will get there in the current dispensation, just by "scaling". 

So, for the moment, biology still wins. Indeed, information is so fundamental that biology has from the start created information systems. The simplest bacterium senses its environment and can tell whether there is food, or danger. The Cambrian explosion featured eyes- one of the most powerful weapons in the battle of life. Humans are naked in part because of our advanced sensing and cognitive abilities. We don't need shells, scales, or even fur. We can see far away, into the future, and around corners. We can organize flexibly to defeat any opponent on the planet, to the point that we now pine for those monsters we have lost, and are still losing. Information is power.

Not only that, but biology is doubly about information, since life has not only persistently created computational machinery, it is a computational machine, with that four-bit code at its heart. While software developers have a cycle of [ write - test - fix ], biology uses reproduction to get around the fixing part. Good programs are replicated/manifested, bad ones die. The cycle is [ reproduce - test ]. That is it, with ineluctable variation thrown into the "reproduce" part of the process. Simplicity itself, but profoundly transformative to the Earth, not to mention creating the greatest computers currently in existence. Of course, some physicists will say the universe is a big computer as well. It is computers all the way down!

The Silicon Valley religion is, as all religions are, about ourselves, really, and the image of ourselves that we see and strive for. That is why the quest for artificial intelligence is so haunting. Originally, that vision was progressive- one that achieves the deep yearning of the defeat of all enemies, of poverty, of conflict, of limitation and bounded-ness. That achieves freedom. Does Amazon help us achieve freedom? Does Netflix? Yes, a little, and so the works and wonders keep coming, even though they may come out of decidedly unfree channels. And some of the leaders have, sadly, gone in a different direction, preaching freedom as libertarianism, coarseness, even racism.

So there is a dark side to this religion, as the powers of all this technology conjure up greed and conflict, surveillance and control. IBM's biggest customer was the government, after all, and it happily sold to Nazi Germany. Religions, especially ones that promise power, can turn bad, and they have to consitute an ongoing conversation that comes back to people, not technology, to determine what the future should look like. The Computer History Museum houses an immensely positive story, about people who helped us overcome age-old limitations and achieve incredible dreams. But look in the mirror- we are the real subjects and agents of this story.

• Corruption, lies, impunity.
• The Manchurian director of national intelligence.

My Religion is Star Trek

Denial of death and the origin of evil- Ernest Becker on religion.

I have always wondered about the purpose of clothes. Nudists obviously do as well. Sometimes you need to keep warm. But most of the time, clothes are a cultural convention full of signifiers of taste, status ... and something else. That something else is the illusion that we are not animals. Positively, absolutely, something wholly different and on another plane of existence. Not animals. 

Even a century and a half after Darwin explained that we are animals, there are plenty of people who cling to various stories of denial. But these stories have purposes that go well beyond this ontological illusion. Because not only are we animals, but we are animals without meaning. Animals that will die. That is, no meaning is given objectively. So just as we clothe our bodies with fabric, we clothe our spirits with illusions of meaning, for otherwise we could not live. 

I have been following a provocative podcast series, which spent a couple of episodes on Ernest Becker, a mid-20th century philosopher in the US. He posited that we all follow a religion, in the anthropological sense that we live in cultural structures that give us meaning. Structures that are fundamentally illusory, because there is no there there. Meaning has always been generated by us, for us, subjectively by our psychological proclivities for social connection and drama. We are psychologically adapted to make and seek meaning, though in the final analysis, however powerful they feel, these are all conjured, not given. Take Disney as an example. Many people get highly involved with, and take solace from, the narratives Disney puts out, in its parks, cruise ships, movies, merchandise, and other channels. Relentless provision of mechanically assembled archetypes and other psychological triggers that activate / soothe, inspire, and motivate apparently has a substantial market. 

While atheists take no end of potshots at the absurdities and hypocrisies of formal religions, they also live (and must live) in some sort of illusion themselves. The idea that learning and science makes for a more "objective" value system and life of meaning may be less absurd, but is no more objective. These values come with a rationale and a story, one of service to ultimately human ends of knowledge and betterment. But that doesn't make them true- just another set of values that must be gauged subjectively. And when measured by the ironic criterion of Darwinian success in promoting reproduction, they often turn out to be lacking. At the most basic level, getting through the day requires some kind of motivation, and that motivation, when it goes beyond the most animal requirements, requires meaning, which requires us to have some story that narrates a purpose to a life whose end is otherwise irredeemably meaningless. 

There is a problem, however, to Becker. The more enveloping and functional the narrative of meaning, the more any competing narrative becomes alien and threatening. Indeed, threatening narratives become evil. Thus Judaism became the nemesis of Christianity, and Catholicism that of Protestantism. If the meaning of our lives, in a spiritual and eternal sense, is devalued by another story that has competing status, there is no limit to our horror at its doctrines or our dehumanization of its adherents. Thence to crusades, religious wars, pogroms, and the delicately named "communal violence". The management of narratives of meaning thus is perhaps the most critical aspect of human affairs, as all religious leaders have known forever.

One can see the US civil war through this lens. The people of the South, wedded to slavery, justified it through their theology and culture. They were mortally offended by the busybodies of the North who dared cast aspersions on their moral narratives and justifications, not to mention their economic basis. Where "Uncle Tom's Cabin" may have broken through the indifference of Northern culture, it was met with outrage in the South- a stout defense of their powerful cultural and religious narratives. The conflict was spiritual and existential.

Becker did not have terribly novel solutions to the problems of meaning and counter-meaning. Just the meta prescription that arose in the enlightenment, secularism and in all the branches of modern psychology. Which is that understanding this dynamic and taking one's stories less seriously is the path to social peace. It may not be the path to optimal personal meaning, however. How do you compare the smorgasbord of Disney, mainline religion, Western Buddhism, science, and a thousand other sects and value systems to a traditional society with one church, one story, and one universe? The power of social and spiritual unity must have been tremendously validating and comfortable. So there has been a big tradeoff to get to our current state of social and spiritual innovation, plurality, and anomie. It is evident that our political moment is one of deep spiritual revanchism- of revulsion (by the more traditional-minded) against all this plurality, back towards a more benighted unity.

• Only Catholics go to heaven.
• Religious zealots have no clue whatsoever.
• Homelessness as a problem of affluence, gentrification, and too-good policing.
• But crime in DC? We know where that is.
• Cutting off our health to spite our libtards.
• The state of cars.

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.

• Those very highly moral religious people.
• Molecular medicine is here.
• Why do women have far more autoimmune syndromes?
• What to do about Iran.
• "As we’ll see, good old-fashioned immortality has advantages that digital immorality cannot hope to rival." ... I am not making this up!

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.

• Only god can give us virulent viruses.
• The priest who knew it so well, long ago.
• A wonderful Native American Film- Dance me outside.
• With a wonderful soundtrack, including NDN Kars.
• We need to come clean on Taiwan.
• Appeasers, cranks, and fascist wannabes.
• Vaccines for poor people are not profitable.
• California is dumbing down math, and that will not help any demographic.

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.

• God would like us to use "they".
• If you are interested in early Christianity, Gnosticism is a good place to start.
• Green is still an uphill battle.

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.

• Will nuclear power get there?
• What the heck happened to Amazon shopping?

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.

• Some communities rode out the hurricane just fine.
• Loretta Lynn, RIP.
• Eye care- another frontier in predation.
• Christians can't deal with disagreement, claim oppression.
• If you need to delve further into sociopathic narcissism ...
• Essential background on Ukraine.

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.