Four Hundred Fifty Antisemitic Verses In The Gospels And Book of Acts

Acclaimed Holocaust historian, Daniel Goldhagen, in his most recent book, The Devil That Never Dies: The Rise and Threat of Global Antisemitism (Little, Brown & Co. 2013), claims the following about the New Testament:

The Christian bible contains four hundred fifty antisemitic verses just in the four Gospels and the Acts of the Apostles, … (70)

He counts 80 antisemitic verses in Matthew alone, and 130 in John. Your mileage may vary in the way you count up the antisemitic verses, but it’s hard to quarrel with the basic thrust of Goldhagen’s observation: malicious rhetoric is directed at Jews throughout the New Testament, and that malicious rhetoric is pervasive and spawned the subsequent history of Christian antisemitism.

His number seems to be in the ballpark.

An obvious and notorious example: the multi-generational blood libel passage in Matthew: “His blood be on us and our children!” There is little doubt that throughout history the passage caused–and continues to cause–enormous damage to the Jewish people, implicating Jews not even alive at the time of Jesus with the murder of God. And here’s Jesus’s characterization of Jews in John: “You are of your father the devil.”

And in the last chapter of Matthew’s gospel, non-believing Jews are depicted in a stridently antisemitic manner. On Matthew’s account, the Jews supposedly sought to bribe the soldiers guarding Jesus’s tomb to lie about his resurrection. The implication is that no amount of evidence will ever satisfy a Jew, and that even in the teeth of knowing the truth directly and firsthand, Jews will still engage in the most despicable behavior against it. Matthew’s story is grotesque, libelous, defamatory, and offered up without the least sourcing or evidence of any kind whatsoever. It’s the kind of conspiracy theory that only an antisemite or a person committed to demonizing all resistance to his message could tell. It simply drips with hot hatred for the leadership of non-believing Jews–and therefore of the Jews as a distinct people themselves. (In the Book of Revelation Jews are referred to as belonging to the “synagogue of Satan.”)

Jews are thus the people with the dubious distinction, on Matthew’s account, of not only killing God (and being punished for it with a generational blood curse, the destruction of Jerusalem and the Jewish temple, and exile into the nations), but of their leadership willfully denying–in the teeth of direct knowledge on their part–the resurrection of Jesus, conspiring to send forth falsehoods about it.

So the passages above are not innocent observations, simply pointing out the so-called “shortcomings” of Jews. Their cumulative effect is to dehumanize and demonize a class of people in a manner that we all recognize today as antisemitic. Such passages are found throughout the books of the New Testament. They are present across the genres (in its narratives, its epistles, and its apocalypse).

Put another way, Goldhagen’s 450 number doesn’t even count the antisemitic passages in Paul’s letters and the Book of Revelation.

Goldhagen writes the following at the end of his book: “Antisemitism, the real devil that Christianity spawned, has not died and shows no prospect of dying anytime soon” (458). Now that antisemitism has gone global, it surely must give one pause to call the New Testament divinely inspired.

Can a good tree really produce such bad fruit?

The Devil That Never Dies: The Rise and Threat of Global Antisemitism: Daniel Jonah Goldhagen: 9780316097871: Amazon.com: Books

 

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Between Gods And Animals, The Sweet Spot

From the vantage of the Greco-Roman pagans, because we’re neither gods nor exclusively animals, human beings are in a very, very sweet spot. Arguably the best spot.

Think about it. The gods can make choices; they can fight and have dalliances with other gods; they can watch the goings on on Earth and can manipulate things, but because they’re immortal, they’re really in need of nothing. They can always push the reset button on their eternal lives. Nothing is at stake for them. Like video gamers, they can walk away from the carnage or amors on their perceptual “screens,” go have a sandwich, run to the toilet. They’re gods. They’ve got it good.

By contrast, animals are mortal. They don’t model the future in their heads like gods, nor do they make choices based on those models. They run on instinct. They don’t even know they’ll die. If they experience stress or anxiety, it’s in the moment, not in anticipation of the future.

Humans are very different from either gods or animals, but they also share traits with them. Humans are amphibians. Like gods, they can model and anticipate the future and make choices; like animals, they’re mortal. This combination means that everything is at stake for humans. Our choices matter.

Which means we can be heroes. Gods can’t be heroes, nor can animals, but we can. Hercules was a mortal–and a hero. The three hundred Spartans at Thermopylae were heroes. Antigone in Sophocles’s play is a hero.

A hero rises to his or her existential occasion–and achieves immortality through fame.

So a hero needs an audience. Heroes aren’t off in a corner alone with their creativity, energy, and courage. They’re out in the world; a force of nature against nature. They are players on the stage of life.

This is why Nietzsche pointed us back to the ancient Greeks for our models for living after Darwin and the death of God. The medieval idea of imagining yourself to be immortal (when you die your soul will just ascend to heaven, no big whoop) diminishes what’s at stake in this life and on this planet. Instead, the Greeks had it right. Choose your life and way of death because it matters. Don’t run away from suffering and difficulty, run towards it; work with it. Everything is at stake because you’re a mortal. Perform on the stage well; be brave, energetic, and creative. Hovering between gods and animals, you’re in the sweetest of existential spots. Know you’ll die. Now choose.

With regard to the proto-existentialism of the ancients, I like this passage in Carlin Barton’s Roman Honor: The Fire in the Bones (pg. 32, UC Press 2001):

As the art historian Bettina Bergmann points out, the Romans had a taste for moments of high tension, frozen instants of “explosive emotions,” “excruciating suspended animation,” “moments of decision”: Medea contemplating her children with a dagger in her lap; the sacrificial bull poised to receive the blow of the ax; the wounded gladiator anticipating the death blow; Phaedra clasping her letter to Hippolytus; Helen resisting the blandishments of Paris. Because of their desire to find and express the “truth” of their being in action, the Romans were eager to interpret any and every confrontation as an ordeal, an opportunity for the exercise of will. But there were, in the Roman mind, good contests and bad ones. A good contest obeyed restrictions: it needed to be a) framed and circumscribed within implicit or explicit boundaries accepted by the competitors, b) between relative equals, c) witnessed, and d) strenuous. The context between Mucius and Porsena was a hard but good one. Porsena was the enemy, but, in Livy’s mind, he and Mucius were playing by the same rules. The Etruscan chieftain could recognize Mucius’s gesture and appreciate the courage that it took. Overwhelmed with admiration for Mucius’s act, and for what it told of the Roman spirit, King Porsena freed his mutilated captive, raised the siege, and sought an alliance with the Romans.

In this is the hint as to how to live. And here as well:

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God, The New Testament, And The Holocaust

It’s very, very hard to speak of God’s existence and of human history going according to a divine plan after the Holocaust. In 1945, Theodore Adorno famously said that it’s absurd to write poetry after the Holocaust, and it seems equally absurd, post-Holocaust, to write theology as well.

The Holocaust pretty much killed off the traditional God hypothesis. No contemporary religious apologist should be taken seriously who cannot offer a sane account of the Holocaust as part of a personal God’s plan, and there really is no sane account of this on traditional theistic terms. Whatever is said about the Holocaust and God tends to run pretty quickly to the grotesque and morally repugnant. The Holocaust poses difficulties for theology that are more than just the traditional problem of suffering.

Christians have an especially problematic issue here because the Holocaust was the fruit of Christian antisemitism percolating in Europe for millennia. And the New Testament is full of antisemitic tropes (the Jews were responsible for the death of God; Jews are of the Synagogue of Satan; their hearts are hard; their leadership is corrupt; the Antichrist will be a Jew; God destroyed Jerusalem in 70 AD because Jews crucified Christ; Jews spread malicious rumors that Jesus never raised from the dead; Jews were the chief enemies of Paul’s preaching; Jews that don’t convert are going to hell; Jesus supersedes the Jewish law; the temple priests of Jesus’s day were vipers, etc.). Hitler just plucked the low-hanging fruit from the Christian tree of historic Christian antisemitism. It was its logical extension put into a nationalist and bureaucratic context. And a tree is known for its fruit.

How then can anyone use the New Testament, after the Holocaust, as an authority for whether an afterlife exists–or for anything else for that matter? If the New Testament has shown itself so disastrously wrong about the Jews in tone and content–and its subsequent historical effect upon Jews has been so pernicious–how can one any longer seriously appeal to it?

Here’s a book by some Christian intellectuals wrestling with this very issue:

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Bart Ehrman: The Upton Sinclair of Jesus Studies

Look at the title of Bart Erhman’s new book in contrast with the title of its “flea” (the apologetic book that piggybacks on it):

_________

__________

Notice that Ehrman’s book title invites the reader to explore something available to investigation and data: the historical process by which Christians came to believe that Jesus is God. In other words, we all know that this was not a rabbit-out-of-the-hat process. Beliefs emerge out of history, and Ehrman attempts to trace the history and evolution of an idea. Ehrman is a historian. He’s not pronouncing on the metaphysical question of God’s existence or Jesus’s divinity.

But the historical question nerves out the apologist because it’s obviously not the sort of question that lends itself to certainty, clean presentation, and confident proclamation.

Ehrman is thus the Upton Sinclair of Christianity. His books are different iterations on The Jungle. They are histories of the manufacture of religion.

__________

By contrast with Ehrman’s Jungle writing, the apologist really doesn’t want the religious flock to think all that much about the messy and contingent historical processes by which this or that religion evolved. He or she just wants to lay the plate of religious sausage before the consumer and say, “Eat.” So the history question gets sublimated or gussied up by the apologist beyond serious recognition, and in place of history, the apologist introduces metaphysics: Jesus is God right up front, he became man, and now I’ll spin the history in the light of this (unsupported) assumption.

It’s dishonest. It assumes in advance what is actually in question and in need of argument. It’s the game of confidence men, not seekers after truth. The truth is that we know less than we would like to–and pretend to know more than we do. And the truth is that every idea has a history–an evolutionary history.

It’s not always pleasant to think about how sausage is made–religious or otherwise. Ehrman’s new book is the chronicle of how the religious sausage of Jesus’s divinity got made before it hit our table.

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Koch Brothers Seek Reversal Of Solar Policies

I find this extremely upsetting. According to The New York Times, the billionaire Koch brothers are not just indifferent to solar energy, but actively trying to reverse alternative energy policies in the United States wherever they are found, state by state. They want more carbon emissions. More. They’re strategizing ways to make this happen. They don’t even want to pretend that it’s good public policy to try to slow or reverse current carbon emission trends globally. I had no idea. If this is Tea Party libertarianism, no sane person with children or grandchildren should want any part of it. For the sake of the human future, Republicans and Democrats should be able to find solidarity in some sort of pro-business route to a sustainable future. It’s a point where we ought to all be able to intersect as Americans and as human beings. The sustainable future part of this equation is where liberals can support business ventures and conservatives can support ecology and efficiency, but the Koch brothers want to impede even this minimal contact between the parties. It’s a scorched earth policy, literally, that they’re pursuing. All I can say is wow.

Here’s an interesting segment on the subject that I found on YouTube:

And here’s another:

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Does the Truth Matter or Not?

Catholic Andrew Sullivan, in the context of reading the biblical scholar Bart Erhman’s new book, How Jesus Became God (Harper 2014), makes a crisp and refreshingly direct statement to his fellow biblical religionists who ignore expert consensus and the general findings of contemporary biblical scholarship and archaeology:

In the end, the sole criterion of a religion is whether it is true. And if you’re misreading its core texts and failing to understand their origins and nuances, you’re not committed to the truth.

Towel. Snap.

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Clive Bundy’s Racist Meltdown

Nevada rancher Clive Bundy–Sean Hannity’s hero, the Tea Party’s id, and the latest cause celebre on Fox News–has just had his predictable meltdown, expressing overtly racist sentiments to a New York Times reporter. Right wing politicians, including presidential hopeful Rand Paul, are now trying to beat a hasty retreat from their embrace of him as an anti-government poster boy for Republican activism. This is in the NYT this morning:

“I want to tell you one more thing I know about the Negro,” he said. Mr. Bundy recalled driving past a public-housing project in North Las Vegas, “and in front of that government house the door was usually open and the older people and the kids — and there is always at least a half a dozen people sitting on the porch — they didn’t have nothing to do. They didn’t have nothing for their kids to do. They didn’t have nothing for their young girls to do.

“And because they were basically on government subsidy, so now what do they do?” he asked. “They abort their young children, they put their young men in jail, because they never learned how to pick cotton. And I’ve often wondered, are they better off as slaves, picking cotton and having a family life and doing things, or are they better off under government subsidy? They didn’t get no more freedom. They got less freedom.”

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From the Neuron to the Coffee House to the Internet: Steven Johnson’s TED Talk on How Ideas Have Sex

Great, great TED talk. From the neuronal network in your skull to the coffee house to the Internet, the idea world is rhizomatic.

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Is God a Person or The Ground of Being?

As an agnostic, I find the argument between intellectual Christians over whether God is a person or the Ground of Being interesting. On one side are Protestants like Alvin Plantinga and Richard Swinburne (God is a person, not merely some abstract Ground of Being). On the other are Catholics like Edward Feser and Thomas Aquinas (God is prior to personhood). Here’s Feser framing the debate:

The God of classical theism — of Athanasius and Augustine, Avicenna and Maimonides, Anselm and Aquinas — is (among other things) pure actuality, subsistent being itself, absolutely simple, immutable, and eternal.  Critics of classical theism sometimes allege that such a conception of God makes of him something sub-personal and is otherwise incompatible with the Christian conception.  As I have argued many times (e.g. hereherehere, and here) nothing could be further from the truth.  In fact, to deny divine simplicity or the other attributes distinctive of the classical theist conception of God is implicitly to make of God a creature rather than the creator.  For it makes of him a mere instance of a kind, even if a unique instance.  It makes of him something which could in principle have had a cause of his own, in which case he cannot be the ultimate explanation of things.  It is, accordingly, implicitly to deny the core of theism itself.  As David Bentley Hart writes in The Experience of God (in a passage I had occasion to quote recently), it amounts to a kind of “mono-poly-theism,” or indeed to atheism.

Never mind that in the above passage Feser, in a bit of incoherence, repeatedly refers to God as he. Instead, focus on what Feser is arguing. He’s saying that if you think of God as literally a person–the greatest of ghost persons, with or without a ghost dick–who prefers and makes in the way that you prefer and make, you basically have a notion of God indistinguishable from a demiurge (a god like Zeus or Baal):

Theistic personalists are, as I have said, explicitly or implicitly committed to regarding God as an instance of a kind.  Their core thesis, to the effect that God is “a person without a body” (Swinburne) or that “there is such a person as God” (Plantinga), seems to give us something like the following picture: There’s the genus person and under it the two species embodied persons and disembodied persons.  Disembodied persons is, in turn, a genus relative to the species disembodied souls, angelic persons, and divine persons.  And it’s in the latter class, it seems, that you’ll find God.

And from here, Feser goes on the attack, his critique of personalistic theism ironically adopting the ridiculing tone–and even argumentative form–of new atheists like Richard Dawkins:

For the theistic personalist, then, the biblical assertion that “the Word became flesh, and dwelt among us” seems to amount to something like “a certain instance of a species within the genus disembodied persons acquired a body.”  Now, when you think about it, that’s essentially the plot of Ghostbusters II.  Not as bad as the critics took it to be, I suppose, but hardly the Greatest Story Ever Told. [...] What you’ve got then is [...] the Incarnation as a movie pitch: [...]  I think we can get Anthony Hopkins, though maybe he’ll worry about typecasting after the Thor movies.  Anyway, God’s an Intelligent Designer too, like Downey, Jr. in Iron Man but with angels.  We’ll show him making bacterial flagella and stuff — CGI’s pretty good now, so it’ll look realistic.  Now, here’s the twist: He takes on a human body and comes to earth!  It’s The Ten Commandments meets Brother from Another Planet.

This is coming, recall, from a Catholic. And Feser continues:

Well, we’ve seen that movie a hundred times.  Horus was incarnate in the Pharaohs, Zeus changed into a swan, the Marvel Comics version of Thor took on the human guise of Donald Blake, and so on.  If God were, as theistic personalism claims, “a person” and “a being” alongside all the other persons and beings that populate the world, then he would differ only in degree from these other gods.

Okay, that’s ridiculous. If God really exists, God is not like that. But what’s the alternative? Here’s Feser again:

Now for the classical theist, God is not “a being” — not because he lacks being but on the contrary because he is Being Itself rather than something which merely “has” or “possesses” being (in “every possible world” or otherwise).  Nor is he “a person” — not because he is impersonal but on the contrary because he is Intellect Itself rather than something which merely “exemplifies” “properties” like intellect and will.  (As I have put it before, the problem with the sentence “God is a person” is not the word “person” but the word “a.”)  Describing God as “a being” or “a person” trivializes the notion of God, and it thereby trivializes too the notion of God Incarnate.

For the classical theist, what the doctrine of God Incarnate entails is that that which is subsistent being itselfpure actuality, and absolutely simple or non-composite, that in which all things participate but which itself participates in nothing, that which thereby sustains all things in being — that that “became flesh and dwelt among us.”  That is a truly astounding claim, so astounding that its critics often accuse it of incoherence.

And that’s the problem. You’ve got a child’s conception of God–which Feser ably dismantles–or you’ve got accusations of incoherence.

I see this very debate as yet another example of theism in a state of serious intellectual crisis in the 21st century. You have intellectual Catholics summing up Protestantism as (at best) demiurgic polytheism and at worst atheism, and you’ve got intellectual Protestants summing up Catholicism as (at best) incoherent and at worst atheism (because the Ground of Being promoted by Thomists like Feser is simply too abstract a peg on which to hang a truly personal God). Both sides are highly, highly educated and well-versed in the issues at stake. Both sides have thought about God’s nature a lot. And they can’t agree, dismissing one another’s view of God as ultimately a subtle form of atheism.

What if they’re both right?

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The 2008 Financial Crisis Will Happen Again (Probably In The 2020s)

Forty reasons:

  • Risk-taking alpha males.
  • Coke using.
  • Hookers.
  • Nihilism.
  • Amorality.
  • The rich will turn their backs on society.
  • Emotional blackmail: “You need us! Without us the economy will crash!”
  • Abusers of the financial system will have well-prepared lawyers.
  • The culture rewards risk-takers and impulsivity.
  • Shell games.
  • Technology, as it complexifies still more, will tend to even greater levels of mystification and obfuscation than in 2008.
  • Gambling.
  • Never enough. More.
  • People tend to outsource their critical thinking to authority figures: “Things are under control–trust us!”
  • Those in power will make claims without supports under cover of authority.
  • Motivated reasoning and financially rewarded reasoning will continue to guide decision-making.
  • Regulators won’t be looking. They will deliberately not look. They will be asleep at the wheel. And what they do identify, they will not wholly understand.
  • Disinterested experts will not be sought out, and will be ignored if they speak out.
  • There will be no lobbying money on the other side to provide push-back against the financial sector.
  • Not risking their own money, financial sector workers will risk other people’s money, and there will be no penalty to them for the losses they incur.
  • The big money players will call what they’re doing “risk adjusted performance,” but it will actually be “more performance for more risk.”
  • Regulators will befriend those they are regulating. There will be a revolving door between Washington and Wall Street. There will be conflicts of interest.
  • People will be paid off for their silence.
  • People responsible for policing the financial sector won’t be talking or consulting with one another.
  • Dubious investment instruments will be given a high investment grade (AAA) by investment rating agencies.
  • Because of greed, the masses of people will be made complicit with the financial sector, and will thus be vulnerable to impulsive sales techniques: “Are you missing the real estate boom?” Selling will be driven by emotion, not reason.
  • Someone or something will be too big to fail.
  • Fraud. Bullshit. There will be no moment where regulators say to the financial sector’s leadership, “No bullshit, what’s the data?” False signals will be sent to investors.
  • Statements made in public will not be those made in private. People will thus invest based on false information and misleading statements.
  • Powerful people will make themselves inaccessible to scrutiny and contact. They will be untouchable. They’ll hire the best lawyers. You won’t even see photos of them. They will move about like phantoms.
  • The financial industry will donate to and lobby both parties in Washington, providing carrots and sticks to elected officials to look the other way. For every congressperson, there will be multiple lobbyist-lawyers assigned to them.
  • Academic experts will be for hire. Bright intellectuals will run cover for the financial industry, making money sitting on boards and writing reports. Economics, as a discipline, will go on being corrupted by money.
  • Bureaucracy–federal and corporate–will make buck-passing easy. There will be no lines of direct accountability. When the catastrophe hits, no one will claim to have had their hands on the wheel.
  • What regulatory agencies exist will be slowly starved for funds.
  • New ideologies will emerge to support the greed and corruption, and old ones will be trotted out and given a contemporary retread (Atlas Shrugged 2.0, etc.).
  • People will believe they can create something from nothing.
  • It will be hard to speak against the new banking shenanigans. Whistle blowers will be severely punished (as will politicians who support regulation). It will be very, very expensive to speak–both personally and financially. Those with a conscience will know bullying and isolation.
  • There will be no separation of powers balancing one another. It will all be incestuous. A free-for-all. A form of store-front looting on a global scale.

The script writes itself, doesn’t it?

I made this list, by the way, while watching Inside Job. None of the behaviors in that film have really changed. None of them. Things other than critical thinking and public spiritedness are aligning for a financial crisis replay.

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Absent Good Reasons and Evidence, Trust No One

I don’t like this t-shirt. It cheer-leads obfuscation, mystification, authority. A better statement would be, “I’m a professor. If I make a claim, doubt it and ask for the reasons and evidence I have in support of the claim. I may be completely full of shit.” A bit wordy, but better.

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Lawrence Krauss on the Recent Direct Evidence for Cosmic Inflation–and What It Might Mean for God Belief

At The New Yorker, physicist Lawrence Krauss gives his take on the recent direct evidence that cosmic inflation is real. Money quote:

At rare moments in scientific history, a new window on the universe opens up that changes everything. Today was quite possibly such a day. At a press conference on Monday morning [March 17, 2014] at the Harvard-Smithsonian Center for Astrophysics, a team of scientists operating a sensitive microwave telescope at the South Pole announced the discovery of polarization distortions in the Cosmic Microwave Background Radiation, which is the observable afterglow of the Big Bang. The distortions appear to be due to the presence of gravitational waves, which would date back to almost the beginning of time.

This observation, made possible by the fact that gravitational waves can travel unimpeded through the universe, takes us to 10-35 seconds after the Big Bang. By comparison, the Cosmic Microwave Background—which, until today, was the earliest direct signal we had of the Big Bang—was created when the universe was already three hundred thousand years old.

If the discovery announced this morning holds up, it will allow us to peer back to the very beginning of time—a million billion billion billion billion billion times closer to the Big Bang than any previous direct observation—and will allow us to explore the fundamental forces of nature on a scale ten thousand billion times smaller than can be probed at the Large Hadron Collider, the world’s largest particle accelerator. Moreover, it will allow us to test some of the most ambitious theoretical speculations about the origin of our observed universe that have ever been made by humans—speculations that may first appear to verge on metaphysics. It might seem like an esoteric finding, so far removed from everyday life as to be of almost no interest. But, if confirmed, it will have increased our empirical window on the origins of the universe by a margin comparable to the amount it has grown in all of the rest of human history. Where this may lead, no one knows, but it should be cause for great excitement.

And here’s a bit more from Krauss:

Even for someone who has been thinking about these possibilities for the past thirty-five years, the truth can sometimes seem stranger than fiction. In 1979, a young particle physicist named Alan Guth proposed what seemed like an outrageous possibility, which he called Inflation: that new physics, involving a large extrapolation from what could then be observed, might imply that the universe expanded in size by over thirty orders of magnitude in a tiny fraction of a second after the Big Bang, increasing in size by a greater amount in that instance than it has in the fourteen billion years since. [...]

[O]n Monday, [a] probe of the microwave background—one that measures how the light generated at the time the C.M.B. was created might be “polarized,” as space is alternatively compressed and stretched by gravitational waves—apparently sees precisely the signal expected from Inflation. Moreover, the amplitude of the effect is indeed more or less expected if the scale of Inflation is the scale expected for Grand Unification.

And what’s one of the key implications of this discovery? Krauss explains:

If it turns out to be confirmed by other experiments, think about what this discovery implies for our ability to explore the universe (besides the other remarkable implications for physics): when we use light to look out at the distant universe, we can only see back as far as three hundred thousand years after the Big Bang, when the universe cooled sufficiently to become transparent to light. But gravitational waves interact so weakly that even waves produced less than 10-35seconds after the Big Bang can move through space unimpeded, giving us a window on the universe at essentially the beginning of time.

And what about God? Here’s Krauss one last time:

For some people, the possibility that the laws of physics might illuminate even the creation of our own universe, without the need for supernatural intervention or any demonstration of purpose, is truly terrifying. But Monday’s announcement heralds the possible beginning of a new era, where even such cosmic existential questions are becoming accessible to experiment.

There are lots of logically possible ways that the cosmos could have been at the beginning of creation, but there is only one way that the cosmos actually was. Science is closing in, by experiment, on what that was. In comparison with arm chair metaphysics and theology, science shows us the money.

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I Like This Line from a Terantino Film (Django Unchained)

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The Case for Doubt in a Single Paragraph

If you already believe something, should you attend to the opinions of naysayers, complexifiers, and qualifiers? It depends on whether you’re coming to an issue for therapy or truth. And the quality of the second opinion matters. Every liberal should read the neoconservative journal Commentary, and every conservative should read The New York Times. Otherwise, you’re in danger of falling into epistemic closure and confirmation bias. Even though I’m emotionally invested in many (all?) of the things I believe, I know that I better give a fair hearing on a regular basis to the best arguers and arguments on the other side. Every theist should read Dawkins; every atheist William Lane Craig. Orwell wrote, “To see what is in front of one’s nose requires a constant effort.” It’s an effort because there is always the temptation to come to an issue for therapy, not truth; to, like Oedipus, pluck out your eyes because you can’t face the truth. Every person should actively seek out disconfirming evidence and opinions when truth is the goal, though this is very, very hard because we are human and don’t want to be like Hamlet, unable to make up our minds and act (“To be or not to be; to do or not to do, to think or not to think.”) But shunning Hamlet is a danger, for certainty and an excess of confidence are temptations of hubris (a theme of classical Attic tragedy). So on any question where you want the right answer, it’s wise to ask, “Have I really and fairly weighed alternative explanations about this matter, and come to the best explanation?” Sometimes we cannot do this because we are frightened, and frightened people too frequently outsource their thinking to people they trust or to experts they trust, ignoring the other side. They don’t want to think about it. But it’s good to think. And to doubt. Doubt is a good thing.

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Yellow Moon

That would be Io orbiting Jupiter (NASA image taken in 1999 by the Galileo spacecraft):

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Vivian Maier: The Emily Dickinson of Photography

I’m super interested in seeing this documentary.

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The Center Does Not Hold: Bastard Christianities

If his lecture outlining his argument is any indication, Catholic intellectual Joseph Bottum’s new book, An Anxious Age: The Post-Protestant Ethic and the Spirit of America (Image 2014), is going to be talked about “far and wee”:

The major event that allowed this spiritualizing of our politics is the utter collapse of the Protestant mainline churches, those once central and stabilizing institutions in the American experiment. With their collapse, since the 1970s, strange entities have broken loose to find a new home in politics. There’s a reason far too many Americans think their opponents are evil. Politics has become a supernatural battleground, where we want to work out not our political problems, but our spiritual anxieties.

The disappearance of the Protestant ascendancy that defined the American new world for 300 years is a cause of enormous amounts of our current political situation, of our incivility toward one another, and of our politics of salvation.

That’s his thesis. Here he is fleshing it out a bit:

We live in what can only be called a spiritual age, swayed by its metaphysical fears and hungers, when we imagine that our ordinary political opponents are not merely mistaken, but actually evil. When we assume that past ages, and the people who lived in them, are defined by the systematic crimes of history. When we suppose that some vast ethical miasma, racism, radicalism, cultural self-hatred, selfish blindness, determines the beliefs of classes other than our own. When we can make no rhetorical distinction between absolute wickedness and the people with whom we disagree. The Republican Congress is the Taliban. President Obama is a Communist. Wisconsin’s governor is a Nazi.

We live in a spiritual age when we believe ourselves surrounded by social beings of occult and mystic power, when we live with titanic cultural forces contending across the sky, and our moral sense of ourselves, of whether or not we are good people, of whether or not we are redeemed, takes its cues primarily from our relation to those forces. We live in a spiritual age when the political has been transformed into the soteriological, when how we vote is how we are saved.

Our world is filled with bastard Christianities, on both the Left and the Right.

And here’s his take on environmentalism (which sounds like a script outline for the new Noah movie):

It is commonplace among conservative commentators to point out the ways in which environmentalism sometimes acts as though it were a religion, rather than a political or social view. But few of those commentators pursue the thought down to the actual worldview, which is almost definitively the Church of Christ without Christ.

This is a Christian story, a supernaturally charged history that would have been familiar to Augustine and Anselm. We have an Eden, a paradise of nature, until the fall, which was the emergence of sentient human beings as polluters, injuring the world as the world was meant to be. We have a long era of progressive damage, all aiming toward the apocalypse – the final injuring of the world beyond repair. Strong environmentalism offers, in essence, St. Augustine’s dark worldview without any grace or redemption for human beings. Environmentalism offers, in essence, Christianity without Christ.

And here’s Bottum’s take on another form of bastard Christian: the college-educated liberal like me. He calls me and my fellow travelers “post-Protestants”:

[P]ost-Protestants have gradually formed the core of a new and fascinating social class in America. Although not as dominant as their genuinely Protestant forebears once were, they nonetheless set the tone for much of our current political discourse. And we can recognize their origins in mainline Protestantism when we discern some of the ways in which they see the world and themselves. They are, for the most part, politically liberal, preferring that government rather than private associations address social concerns. They remained puritanical and highly judgmental, at least about health. And like all puritans, they are willing to use law to compel behavior they think right.

Nonetheless, they do not think of themselves as akin to their puritan ancestors, for they understand Puritanism as concerned essentially with sexual repression. And the post-Protestants have almost entirely removed sexuality from the realm of human action that might be judged morally.

In the poster children, this typically manifests itself in strong political support for abortion and same-sex marriage, no expressed disapproval of either divorce or the bearing of children out of wedlock, and an uneasy feeling that the eating of meat and the drinking of sugary sodas are not just unhealthy, but actually slightly shameful — minor and venial sins, perhaps, when compared with such mortal sins as obesity and smoking, but sins, nonetheless.

Their deepest awareness of sin, however, derives from their sense of a shadowy evil that lies over the past, and over much of the present as well. The language of sin and redemption is a Christian one, of course, and thus part of what these post-Protestants have explicitly left behind, but it’s hard to know what other vocabulary will convey exactly how members of this new class understand reality, for anxious they truly are. A need to see themselves as good people, a hunger for spiritual confidence in perfect parallel to the hungers that drove previous generations of American Protestants, still compels them in deeply significant ways.

In their view, the world is filled with malignant social forces – bigotry, power, corruption, mass opinion, militarism, oppression. These horrors are the constant theme of history. They have a palpable metaphysical presence in the world. And the post-Protestants believe that the best way to know themselves as moral is to define themselves in opposition to such bigotry and oppression, understanding good and evil not primarily in terms of personal behavior, but as states of mind about the social condition.

Heady, heady cultural criticism. Very astute. I’m getting the book, so probably will share more on Bottum’s ideas anon.

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Technology Bad for Thomists?

Should Thomists shun technology? At his blog, Thomist philosopher Edward Feser wrestles with the question of whether technology–playing with Promethean fire–is a good thing, and I think it’s telling that, by the end of his essay, his question shifts away from the human being’s relation to machines to whether human beings are themselves machines:

What is important to note for present purposes is that the more we modify ourselves — even when we do so legitimately — the less obvious is our status as “natural” objects in the relevant, Aristotelian sense.  We can even start to take seriously the suggestion that we are “really” just “machines” of a sort — a machine being a paradigm instance of something having a merely accidental rather than substantial form.

In other words, once you become enmeshed in technology and body reshaping (boob jobs, sex change operations, etc.), are you a contingent cyborg with a fundamentally different nature or not? Are your tools and bodily transformations extensions of you or not? The obvious implication is that you never had an essence in the first place, except insofar as your essence as a human is to be a transformer. And nature itself has no nature, except to move, like a human, from one probabilistic and dynamic energy state to another.

Technology and evolution. Evolution–including technological evolution–challenges Thomism; it suggests that all is contingent and in some sense polluted with boundary issues (think, for example, of the Panda’s “thumb” and the fact that many Europeans have at least some genes that they share with a completely different species, Neanderthals). Insofar as nature has a nature, it is grounded in God’s desire–assuming that God exists–that nature should, paradoxically, have no nature; that it should be in a state of constant flux; of evolution. There are no essences, really. There are only contingencies. As the Buddhists sometimes put it, “No flower in the flower.” All is interconnection and context–and these are ever shifting.

But this will not do for a Thomist like Feser.

Language, essence, and morality. The Thomist, in posing the question, “Who are you, really?”, does not regard the idea of essence as merely a useful tool for language users–a way to keep subjects and verbs distinctly defined in the moment so that we can talk about them in pragmatic terms. No. The Thomist comes under the spell of language itself–taking our words and the definitions we give to them as revealing something eternal about things in themselves. Take away the language and the essences are still there. Things have real essences. A penis, for example, is first and foremost an organ of reproduction. That’s not just a pragmatic definition. That is its essence. It has potency that can be actualized when used in the manner it was made for (getting a woman pregnant). And people have souls and natural purposes. God has established these. Some things are essential to a thing, others are not. Technology fogs our ability to see what’s essential, and so leads us astray:

[G]ood and bad as objective features of the world are, for natural law theory, determined by what is “natural” in the technical Aristotelian sense of what tends to fulfill the ends toward which a thing is directed by virtue of its substantial form.  To the extent that we lose sight of the “natural” in the sense of that which has a substantial form or intrinsic principle of operation — an intrinsic principle by virtue of which it is naturally directed to the realization of certain ends — we thereby also lose sight of “good” and “bad” as objective features of the world, and thus lose sight of the preconditions of an objective moral order.

Notice Feser’s emphasis on sight, as if one is always in danger, in a machine world, of losing the essence of oneself–and thus of losing one’s right direction. Feser’s Thomistic intellectual and moral dilemma surrounding technology and body shaping is thus grounded in an anxiety: Does the pervasive use of technology blind us to who we are? And can technology really be used to support conservative and traditional (read for Feser Catholic) notions of what it means to be human–or does it simply upend them?

Modernism vs. Thomism. When posed this way, we readily see that this is an old, old Jacob-wrestle between the Anglo-French Enlightenment and the anti-Enlightenment, which puts me in mind of Hans Werner Holzwarth’s definition of the modern (from his Preface to Modern Art vol. 1, Taschen 2000):

To be modern means to be innovative, forward-looking: modern technology, modern society–and Modern Art. Modernism began in the 18th century with industrialization and the French Revolution and brought fundamental change to all areas of society, causing a break with old traditions. It established itself as an explicit model of thought in the 19th century, and from that time on, the fighters in the vanguard, be it in science or the arts, had a new task: to be a motor, an avant-garde, often misunderstood by their contemporaries. They made history by dividing the normal run of things into a “before” and an “after.”

In other words, history is the new. It is the advance of industry and democratic social forms. The logic of the modern is to shun essence and “the given” for innovation, novelty, and choice. History is made by those who make surprises: new logics, new essentials, new art, new ways of speaking, of seeing, of being in the world–and these forms pass away in their turn through fresh flourishes of innovation.

No rest for the wicked. That’s Modernism. It gives history an arrow–a before and after that is assisted by relentless evolution, science, technology, and Promethean and democratic ideologies. It is not the arrow of a determinate theodicy–as provided, for example, by the Book of Revelation. It is participatory. We are not, if we are modern, watching God fight Satan from Coliseum bleachers. We are God. We are Satan. We are demiurges.

Feser preys upon Prometheus’s liver. Feser’s quixotic quest to revive Thomism with the use of Promethean technology (blogging, YouTube, the printing press, teaching at a modern college) is thus akin to trying to get history to line up in such a way that it fulfills the Book of Revelation. Not being essential, it’s simply not going to do that; it’s not going to cooperate. There are too many other interesting (and logically possible) ways for history to be. It will thus always run past the essentialist’s control. The center does not hold. Like a vampire bat or vulture, Feser can feed on the body of the Beast he would like to see destroyed, but he cannot really change its general course of existence.

The future of Thomism outside of its natural mileau. Thomistic medievalism as a revived ideology for 21st century people is highly unlikely to ever be more than a passing shadow on a much larger, more dynamic, more participatory stage because nobody modern really cares all that much what the pope, or any other essentialist-guarding authority, says about, well, anything. Technology and Modernism bear the logic of pluralism and anti-essentialism, and support it, not medievalism. Thomists are, therefore, fighting a sharply uphill battle.

So Marshall McLuhan was right–the medium is the message. You can’t readily separate the logic of a thing like medieval Thomism from its ecological context–medieval Europe–then plop it down in a very different world. If you really want to thrive as a Thomist, you’ve probably got to withdraw from the world psychologically and physically and live as the medieval scholastics and monks did, eliminating from your life the technologies of innovation and popular distraction that brought about Modernism and the overthrow of Thomism in the first place–industrialization and democracy. Good luck with that. It can be done, but narrow is that way. Feser, in combining Thomism and contemporary ways of being, is trying to have his essentialist cake and eat it too. And that’s not an essentialist, but a modern, thing to do.

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Stars Wars on a Pipe Organ

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God or the Multiverse: Who or What Banged the Big Bang?

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Physicists Andrei Linde and Alan Guth “distorted by gravitational waves.” (HuffPost image.)

__________

Cosmic background radiation has long been considered by physicists to be the smoking gun evidence for the big bang, but what about the recent discovery of bent gravity waves? Of what is that the smoking gun evidence for?

That would be cosmic inflation–the idea that, in the first moments of the big bang, space expanded faster than the speed of light (something that Einstein’s relativity permits in this limited instance only; space itself does not have to abide by the cosmic speed limit, but objects in relation to one another do).

Physicists Alan Guth and Andrei Linde, in the 1980s, predicted that if cosmic inflation is true, you’ll find that the gravity waves that pervade the cosmos as remnants of the big bang are bent or warped in a very particular way. Nothing else could likely bend gravity waves (a quantum phenomenon) except breaking the speed of light in the manner of cosmic inflation. When a team of Harvard and Stanford physicists went in search of those gravity waves, they found them curved in the robust manner that Guth and Linde predicted.

If confirmed by additional experiment later this year, cosmic inflation will be considered a discovery of science and Nobel Prizes will be in order. One implication of cosmic inflation being true (again, if confirmed) is that the cosmos is probably much, much larger than we previously thought; that our 13.7 billion-year old inflationary bubble is just one of many, many such bubbles–which may well be infinite. In other words, in the cosmic cooking pot, we took our bubble to be the whole stew, but if cosmic inflation is correct, there have likely been numerous expansions of space. It’s highly unlikely that ours is the first or the last. Indeed, if the physics is correct, cosmic inflation is the product of a vast cosmos behaving in unstable ways.

So in answer to the question, who or what banged the big bang universe that we know, cosmic inflation suggests that another inflationary universe alongside of our own did it (and our own does the same thing as well, we just can’t detect it because cosmic inflation rushes beyond light speed away from us). Physicists like Lee Smolin have speculated that these inflationary events take place on the expulsion end of black holes.

Put another way, space may keep opening up new bubble spaces, and so space may be an engine that reproduces itself. God, if God exists, may have gotten the whole process started, but our local universe–the one we know–is an inflationary bubble from another inflationary bubble.

To really learn about this, Google “Linde and Guth” (the two physicists associated with cosmic inflation). MIT physicist Max Tegmark’s brief essay for The Huffington Post (“Good Morning Inflation! Hello, Multiverse!”) is also a good place to start. Here’s a taste from Tegmark’s article (which was written on the day of the official announcement of warped gravitational waves having been detected–March 17, 2014):

I’m writing this from the Harvard press conference announcing what I consider to be one of the most important scientific discoveries of all time. Within the hour, it will be all over the web, and before long, it will lead to at least one Nobel Prize. But what precisely is it that the BICEP2 experiment has discovered during years of sky-gazing from the South Pole?

About 13.8 billion years ago, merely 400,000 years after our Big Bang, everything in our observable universe was a hot plasma not too different from the surface of the Sun. Photos of this plasma, baby pictures of our universe around its 400,000th birthday, have already revolutionized modern cosmology and triggered two Nobel prizes. Now a team of astronomers has spent three years zooming in on about 1% of the sky, taking [an] even sharper photo of this plasma, including its polarization (a property of light that bees can see and use to navigate), discovering that it’s distorted in a tantalizing way. [...]

Andrei Linde looks particularly happy today, perhaps because two numbers have now been measured that act as a sort of fingerprint of inflation, and they both agree beautifully with the specific predictions of his own favorite brand of inflation known as “quadratic”, where these numbers are 0.96 and 0.15, respectively.

Today is a great day for most scientists except multiverse skeptics — at least in this particular universe. Alex Vilenkin, Andrei Linde, Alan Guth and others have shown that inflation generically predicts a space that is not merely large but infinite, teeming with duplicate copies of our civilization living out countless variations of our lives far far away. Now it’s harder for skeptics to dismiss this by saying “inflation is just a theory”: first they need to come up with another compelling explanation for BICEP2’s gravitational waves. Today is also disappointing for the ekpyrotic/cyclic models that had emerged as the most popular alternative to inflation: they are ruled out by BICEP2’s gravitational wave detection.

So did our big bang cosmos come most immediately from God or the multiverse? At this point, at least for our local 13.7 billion-year old bubble of space, the answer appears to be the multiverse. Our cosmos, it seems, is the contingent product of an evolutionary history, not a rabbit-out-of-the-hat magician’s trick. If there was ever a free lunch–something out of nothing–it came at the very, very beginning–and our big bang cosmos was not, apparently, that beginning.

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