Archive for the 'Antinomian Heresies' Category
Science, bad science, and pseudoscience

Norm Geras, whom I usually rely on to write thoughtful exercises in clear thinking, has let me down by praising a review by Marilynne Robinson. It’s not that I disagree with the point that attracted Geras to the review in the first place. Robinson was reviewing Richard Dawkins’ The God Delusion for Harper’s, and she made the fair point that,

[I]n comparing religions, great care must be taken to consider the best elements of one with the best of the other, and the worst with the worst, to avoid the usual practice of comparing, let us say, the fatwa against Salman Rushdie with the Golden Rule. The same principle might be applied in the comparison of religion and science. To set the declared hopes of one against the real-world record of the other is clearly not useful, no matter which of them is flattered by the comparison.

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Quiz: Who is this person?

See how many clues it takes you to guess the identity of this historical figure.

12. Although not a Lutheran by denomination, he was a great admirer of Martin Luther.

A few days ago I was in Eisenach and stood on top of the Wartburg, where a great German once translated the Bible.

…and from another setting,

And we know that were the great German reformer with us to-day he would rejoice to be freed from the necessity of his own time…

11. Although not a Lutheran, he was commemorated in this carving of a baptismal font inside the Martin Luther Memorial Church (image pixelated to maintain the quiz; click here to see the original image).

Baptismal font, Martin Luther Memorial Church

10. He argued that Christians should unite by rising above denominational conflicts.

We are a people of different faiths, but we are one. Which faith conquers the other is not the question; rather, the question is whether Christianity stands or falls…. We are filled with a desire for Catholics and Protestants to discover one another in the deep distress of our own people.

9. He urged people to live as one under the guidance of Jesus Christ.

So we have come together on this day to prove symbolically that we are more than a collection of individuals striving one against another, that none of us is too proud, none of us too high, none is too rich, and none too poor, to stand together before the face of the Lord and of the world in this indissoluble, sworn community.

8. He felt that religious faith was a necessary condition for a good life.

I say that they can be solved; there is no problem that cannot be, but faith is necessary. Think of the faith I had to have eighteen years ago, a single man on a lonely path… Life is hard for many, but it is hardest if you are unhappy and have no faith. Have faith.

7. Correspondingly, he rejected atheism in the strongest terms.

We were convinced that the people needs and requires this faith. We have therefore undertaken the fight against the atheistic movement, and that not merely with a few theoretical declarations: we have stamped it out.

6. He railed against blasphemy, especially when used to support political agendas.

But he who dares to use the word “God” for such devilish activity blasphemes against Providence and, according to our belief, he cannot end except in destruction.

5. He warned against the dangers of occultism and paganism and even used the “some things mankind was not meant to know” argument.

We will not allow mystically-minded occult folk with a passion for exploring the secrets of the world beyond to steal into our Movement.

4. Although never inclined to promote unity of purpose with non-Christian churches, as a young man he was struck by the prevalence of anti-Semitism.

Not until my fourteenth or fifteenth year did I begin to come across the word ‘Jew,’ with any frequency, partly in connection with political discussions…. For the Jew was still characterized for me by nothing but his religion, and therefore, on grounds of human tolerance, I maintained my rejection of religious attacks in this case as in others. Consequently, the tone, particularly that of the Viennese anti-Semitic press, seemed to me unworthy of the cultural tradition of a great nation.

3. He believed in fair distribution of wealth.

We must, therefore, coolly and objectively adopt the standpoint that it can certainly not be the intention of Heaven to give one people fifty times as much land and soil in this world as another.

2. He was reasonably talented as an artist and painted this glowing portrait of the Madonna and child in “naïve art” style. (There’s a really big clue in this painting, if you know what to look for!)

Madonna and child

1. His most widespread motto (stamped on literally millions of belt buckles) was “God With Us.”

Answer after the break…

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Rights of conscience as a contingent variable

Rowan Williams, Archbishop of Canterbury, 2008, explains why the current UK blasphemy laws, being relatively toothless, should be replaced by laws to protect religious groups against “thoughtless or cruel” criticism:

The law cannot and should not prohibit argument, which involves criticism, and even, as I noted earlier, angry criticism at times; but it can in some settings send a signal about what is generally proper in a viable society by stigmatising and punishing extreme behaviours that have the effect of silencing argument. Rather than assuming that it is therefore only a few designated kinds of extreme behaviour that are unacceptable and that everything else is fair game, the legal provision should keep before our eyes the general risks of debasing public controversy by thoughtless and (even if unintentionally) cruel styles of speaking and acting.

Rowan Williams, Archbishop of Canterbury, 2007, explains why church-run adoption agencies should be allowed to break UK anti-discrimination laws and deny adoptions to gay couples:

…rights of conscience cannot be made subject to legislation, however well-meaning.

Religious education in Australia today

Back when I was going through school, RE was designed to teach about religion. Now it is openly Christian and evangelical. The reason for the change is no doubt complex but I believe it comes down to two major forces: (i) the pandering by political parties to religious leaders, most abjectly by the conservative parties but not exactly rejected on principle by the Labor party either, and (ii) the promise of cheap education by outsourcing RE to volunteers, almost all of whom are by self-selection religious and evangelical. The sad fact remains that the RE that I experienced in a private high-Anglican grammar school thirty years ago was more open-minded and educational than what is being taught in supposedly secular government schools today.

I know all this because I had the dyspeptic pleasure of reading our children’s RE textbooks for this year. They are ostensibly Christian. I have little concern about this. The majority of Australians are nominally Christian. Australian culture, being descended from Western Europe’s, is immersed in Christianity. Even from the purely literary perspective, our arts are soaked in Christian imagery and metaphors. Any RE course of any value will teach the basics of Christian thinking. But what we have is not teaching about Christianity. What we have is open proselytising, and not just of Christianity but of a narrow band of Christianity. In all four Connect textbooks we bought, there is not a single reference to Islam, Buddhism, Hinduism, Chinese Universalism, or atheism/agnosticism, to name just the beliefs with more than 100 million adherents. There is no indication that other religions exist. Other Christian perspectives appear not to exist either. I don’t expect an in-depth analysis of the Gnostic traditions or the reasons for the Orthodox schism, but it it would be nice to acknowledge that there are other views out there beyond the particularly narrow and conservative high-Anglican tradition embodied in these books. There is no indication that not everyone in the world believes these stories, nor any indication that some people agree with the stories but have different interpretations. This is, to put it plainly, an act of deceit with the aim of securing the conversion of children which takes place with the full sanction — indeed within the official curriculum — of the public education system.

You think I exaggerate? Well, take a look at these:

People need to hear about Jesus

Your children, too, can be evangelists! Just wait ’til they get home tonight.

And how can our children serve Jesus? By doing precisely what conservative Anglican priests in Sydney tell them to do, of course.

Yep. That’s blatant Creationism in our school texts.

Excellent. Tell children their own judgement is worthless, then challenge them to measure their trust in God in a classroom full of other students and with a Christian volunteer overlooking the process. Peer pressure plus authority pressure being applied to nine year old children. How nice.

I wonder who provides this material? Well, it turns out to be…

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Bulldust about atheism and morality

The Edge, which normally contains exceptionally interesting and well-reasoned argument, has posted a piece of intellectual tripe of such cognitive incompetence that one wonders how author Jonathan Haidt thinks his way out of bed in the morning.

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Consequences

Martyrs and witchfinders

The perennially entertaining Discovery Institute is at it again — if you don’t know, the DI is the foremost organisation devoted to Intelligent Design. This time, they’ve done themselves proud. It seems that an astronomer by the name of Professor Guillermo Gonzalez was denied tenure at Iowa State University because he believes in Intelligent Design. At least, this is what the DI would like you to believe. They’ve certainly been issuing press statements and blog comments to that effect. The truth is rather more prosaic: the Iowa State astronomy department rejects about one in every three tenure applications, so it is hardly a rare event, and more to the point than his ID credentials, in seven years at Iowa State, Gonzalez has not had a great track record with publishing new papers, attracting research grants, or supervising PhD students to completion. With that record, Gonzalez wouldn’t get tenure if he was the Dean’s secret boyfriend. Nobody has questioned the quality of the research Gonzales has published — by all accounts, his papers are excellent and have made solid contributions to astronomy. But his best work was ten years ago.

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Why won’t it stop?

Why won’t it stop? I had no intention of raising religion this frequently, but right now being an atheist in Australia is like being locked in a room with a TV blaring out Religious Big Brother 24 hours a day that you can’t turn off or turn down.

Yet another mental contortionist speaking in the name of religion has gone and got himself a prominent column, this time in the Australian Literary Review magazine. Simon Caterson has a whole double-page spread all to himself to review the latest books by Richard Dawkins, Christopher Hitchens, Sam Harris, and Michael Onfray. I am not going to reply at length. It will suffice to show a few examples of the flimflam Dr Caterson spins.

One: a stupid argument

In clinical terms, religious faith is one kind of necessary delusion that, as Cordelia Fine wittily writes in A Mind of its Own (Icon Books, 2005), is essential to our mental health. “There is in fact a category of people who get unusually close to the truth about themselves and the world. Their self-perceptions are more balanced, they assign responsibility for success and failure more even-handedly, and their predictions for the future are more realistic. These people are living testimony to the dangers of self-knowledge. They are the clinically depressed.”

Essential to our mental health. So everyone who rejects religion is mentally unwell. And the clinically depressed are more balanced and more self-aware, even the ones who have delusions that their bodies are already dead or infested with insects. Let’s call this what it is: bullshit. Wittiness can’t save it. I also wonder if the intelligent and articulate Cordelia Fine approves of the way her words have been used here.

Two: pathetic research

Research recently reported in New Scientist

Memo Dr Caterson: New Scientist is not a research journal, and neither was Fine’s book for that matter. While NS is an excellent popular science magazine, drawing on it as a primary source is intellectual laziness, no different to referring to Time magazine as a source on mediaeval history. There’s nothing wrong with getting a first inkling from New Scientist or Time, but anyone with serious intent would then dig up the original research to check that it has been accurately reported and if it fits with other related studies before quoting it as established fact.

Three: a dash of hypocrisy

It is perhaps no coincidence that all four authors are affiliated with universities and thus qualify as what has been dubbed the secular clerisy.

Secular clerisy? In what manner are any of the aforementioned authors, or indeed academic university staff, acting as priests? Not by any honest definition. This is is especially pernicious coming from a writer who is, unless I am mistaken, a Senior Tutor at Mannix College, Monash University. Mannix College, by the way, is a Catholic residential college named after the Catholic Archbishop of Melbourne from 1917 to 1963. Secular clerisy, wealthy pauper, tiny giant, bright black, honest lie.

Four: selective apologism

In 1996, Pope John Paul II wrote in a letter to Catholics to inform them that the result of research carried out independently throughout the world “leads us to recognise in the theory of evolution more than a hypothesis.” When you think about it, that is quite a concession.

What? Waiting 137 years to admit that evolution is “more than a hypothesis” is quite a concession? I guess it looks generous in comparison to the 359 years it took the church to apologise for its treatment of Galileo. Meanwhile the new Pope has been chipping away at John Paul’s concession as fast as he can get away with it and has supported Cardinal Shoenborn, who claimed that John Paul’s letter was “rather vague and unimportant” and would not deter him from furthering the anti-evolution cause. Some concession.

Five: deceptive quoting

He (Hitchens) is prepared to debate his adversaries publicly, unlike Dawkins, who says his presence at such events only gives them a profile they don’t deserve.

Richard Dawkins was a keynote speaker at the Beyond Belief conference in November 2006, a convocation of believers and unbelievers thrashing their views out. And on March 28 this year, Dawkins teamed up with Hitchens and A.C. Grayling to debate the affirmative that “We’d be better off without religion” against the team of Baroness Julia Neuberger, Roger Scruton, and Nigel Spivey for the negative. This debate took place in the very public Westminster Central Hall and was widely reported. Dawkins has always been happy to debate adversaries. The people he won’t debate are creationists, and the reason he won’t debate them is that they are lying parasites who set up “debates” that are really evangelical meetings designed to deflect scientific process and misrepresent evidence and who have, among other things, gained admittance to Dawkins’s home under a false pretext and repeatedly taken his quotes out of context or edited them to be deceptive. Rather like substituting “creationists” for “adversaries” to give a false meaning, actually.

Frankly I’m sick of it. If you don’t like anti-religious arguments, fine. Feel free to make counter-arguments. But at least try to make them intelligent and honest. I can’t imagine taking the opportunity of a double-page spread in a newspaper with a circulation of around 130,000 and filling it with tripe based on a skimming of popular science books and magazines. Why do so many people* think religion gives them the undiluted right to spout bullshit? And why do editors allow it?

*Pre-emptive note: this category neither includes all people with religious belief nor excludes all atheists and agnostics.

More on abortion reversal

I’ve been challenged on my post decrying the recent Supreme Court decision to criminalise intact dilatation and evacuation (iD&E), so here’s more argumentation about how I came to my conclusion. For those who enjoy reading 73-page legal documents, the complete summation can be found here.

The finding can be condemned on two grounds. It ignored medical evidence and expert medical opinion when ruling on a matter of medical procedure, and it over-reached the proper role of the Court, that is, it was a classic case of “judicial activism.” I’m going to start with the medical side because that’s where my own knowledge base lies. The New England Journal of Medicine has already responded to the findings with three editorials.

From “The Partial Death of Abortion Rights” by R. A. Charo:

But this case is singular in that the Court upheld congressional findings even in instances in which multiple state trial courts had found these same assertions to be based on nonexpert testimony and, in several instances, factually erroneous. The Court then argued that since medical opinion is divided about D&X, Congress has the authority to invade the doctor–patient relationship and substitute blanket legislative judgment for individualized medical judgment concerning the best care for a particular patient.

From “The Intimidation of American Physicians - Banning Partial Birth Abortions” by Michael F. Greene:

The decision to pursue a second-trimester abortion is never taken lightly and usually results only after anguished discussions among the patient, her loved ones, and her health care providers. Once the decision has been made to perform a second-trimester surgical abortion, the last thing a provider needs is to have to worry that the procedure could potentially evolve into a criminal act if a fetus in breech presentation should slip out intact through a partially dilated cervix. But this is exactly the situation created by the partial-birth abortion bill.

From “Government in Medicine” by Jeffrey M. Drazen:

In 2005, we all saw the disastrous consequences of congressional interference in the case of Terri Schiavo. In that case, the courts wisely decided that Congress should not be practicing medicine. They correctly ruled that wrenching medical decisions should be made by those closest to the details and subtleties of the case at hand. Such decisions must be made on an individual basis, with the best interests of the patient foremost in the practitioner’s mind.

It is not that physicians do not want oversight and open discussion of delicate matters but, rather, that we want these discussions to occur among informed and knowledgeable people who are acting in the best interests of a specific patient. Government regulation has no place in this process. In 1997, another editor of the Journal, Jerome Kassirer, took Congress to task for practicing medicine without a license. He cited a number of instances, including the passage of a forerunner of the bill that the Supreme Court upheld last week. With Gonzales v. Carhart, the judicial branch has regrettably joined the legislative branch in practicing medicine without a license.

There are no pieces in the NEJM in favour of the finding, not even the editorial by Jeffrey Drazen, who is a respiratory physician with no professional investment in abortion techniques. Due to publishing timetables, the JAMA and the Annals of Internal Medicine have not had an opportunity to report. I await their comments with interest.

So it’s not just me. The main objections to the bill are that (i) it does not allow exceptions for the health of the mother, only in undefined “life-threatening” situations, and (ii) it criminalises a technique based on arbitrary endpoints that cannot be predicted by the doctor in advance.

To these objections, well described in the editorials above, I would add two significant objections of my own.

The first is the justices’ inappropriate use of emotive language. The justices recognise that “partial-birth abortion” is not a medical term. It was invented by anti-abortion activists as a “framing tool”; in other words, it is a manipulation of terminology to demonise a technical procedure. It is perfectly appropriate for the justices to use the term in so far as it appears in the name of the original Bill — but they use it widely throughout their opinion, even choosing to define “partial-birth abortion” as their preferred technical term, and the phrase seems to crop up repeatedly at times of rhetorical convenience.

The justices describe in extraordinary detail the procedure of performing an iD&E. The only possible reason for including all these gory details is to wave their anti-abortion credentials. When discussing the various methods of evacuating the foetal brain during an iD&E, the justices quote a nurse describing her experience of seeing an iD&E to the Senate Judiciary Committee.

From page 8:

Dr. Haskell went in with forceps and grabbed the baby’s legs and pulled them down into the birth canal. Then he delivered the baby’s body and the arms–everything but the head. The doctor kept the head right inside the uterus…

The baby’s little fingers were clasping and unclasping, and his little feet were kicking. Then the doctor stuck the scissors in the back of his head, and the baby’s arms jerked out, like a startle reaction, like a flinch, like a baby does when he thinks he is going to fall.

The doctor opened up the scissors, stuck a high-powered suction tube into the opening, and sucked the baby’s brains out. Now the baby went completely limp…

He cut the umbilical cord and delivered the placenta. He threw the baby in a pan, along with the placenta and the instruments he had just used.

Note the confronting language used. Note the repeated use of the word “baby,” not the correct term of foetus. Note the strategic ellipses. Note that the nurse is not named once, but Dr Haskell is named many times throughout the opinion. After some digging, I finally found the testimony to which the opinion refers. The nurse’s name is Brenda Pratt Shafer (she states in her testimony that she is happy to be named) and we find that she had been working with (but not for) Right to Life at the time of her testimony, so it is hardly non-partisan. That doesn’t diminish her testimony in itself, but this does: Whatever else happened in that procedure, the nurse testified to something that absolutely did not take place. “He threw the baby in a pan, along with the placenta and the instruments he had just used.” Haskell may well have placed the foetus in the pan, but there is no way he would have tossed it there. Nurse Shafer later testifies that the foetus was gently wrapped in blankets and given to the mother to hold — which hardly fits the description of a heartless baby-tosser. It is also extremely unlikely that Dr Haskell delivered “everything but the head” while keeping “the head right inside the uterus.” Unless the poor mother had such a severe prolapse that her uterus was sitting right at the opening of her vagina, then there must have been a part of the foetus’s body that had not been delivered.

Shafer’s testimony is an emotive rush, complete with statements like, “That baby boy had the most perfect angelic face I have ever seen.” There is nothing wrong with Nurse Shafer being anti-abortion or testifying in emotional overdrive — except for her use of the terms “baby” and “threw in the pan,” which deserve criticism for being misleading, as do the technical errors and glosses in what is supposed to be informed testimony. But why, of all the thousands of documents to choose from, did the majority judges choose to quote this one? Why at such length? Why omit the crucial details of Shafer’s association with Right to Life and several other facts that place her testimony in context? And why, most of all, would they quote this immediately after describing the same procedure in dispassionate technical terms? Because, it seems, they wanted to give a hook for the anti-abortion movement to hang its hat on. And indeed, if you Google the reference (H. R. Rep. No. 108-58, p. 3 (2003)), you find that quote has already been run up the flagpole by anti-abortion bloggers.

Bizarrely, this admittedly gruesome technique is entirely legal under the Act that the Court upheld — with one proviso: it is only criminal to perform the fatal coup after the foetus’s head (or navel if in a breech lie) passes out of the mother’s birth canal. If the doctor kills the foetus earlier, then everything is fine from a legal perspective. If Dr Haskell was to reach into the woman’s birth canal at an earlier stage and do exactly the same thing, the procedure would still be legal under the new law.* All this extraneous testimony served not one whit of legal purpose. It was manna for the Christian conservative supporter base.

My second objection is to the majority opinion that “it seems unexceptionable to conclude some women come to regret their choice to abort the infant life they once created and sustained.” Firstly, we see the justices slipping into anti-abortion propaganda. Memo to clueless judges: a foetus is not an infant. More disturbingly, this is offered by the Court as an argument for criminalising iD&E because a woman might come to regret her decision. By this standard, we ought to criminalise cosmetic surgery and tubal ligation, not to mention marriage, tattoos, and Dashboard Confessional.

That’s the medical side. If I get to it, I’ll address the legal activism in another post.

*Addendum: I leave it to readers to consider whether the fatal coup of the D&E would be a safer procedure for the woman if performed when the foetus is mostly out of the birth canal and the critical anatomical landmarks can be seen, or whether it is safer to use long scissors and forceps by feel with the foetus high up in the birth canal and surrounded by a tight ball of uterine muscle.

Abortion reversal and activist judges

On Wednesday, the US Supreme Court overturned a generation of legal precedent and the opinion of working gynaecologists to pass a law that makes a certain kind of abortion illegal. Apart from the obvious arguments and counter-arguments, I would just like to point out two interesting quotes from this excellent Washington Post report.

Quote the First:

Mr. Bush welcomed the ruling, saying: “The Supreme Court’s decision is an affirmation of the progress we have made over the past six years in protecting human dignity and upholding the sanctity of life. We will continue to work for the day when every child is welcomed in life and protected in law.”

Comment the First: Those who argued with me a few years ago that I was over-reacting to Bush’s Christian fundamentalist agenda owe me a big apology. You know who you are. Bush has made himself quite clear with his rhetoric straight out of pro-life pamphlets. He wants to introduce a total ban on all abortion, no exceptions, and he will keep working towards that no matter what the rest of America wants. So much for bipartisanship.

Quote the Second:

Justices Thomas and Scalia also filed a brief concurring opinion reiterating their opposition to the court’s abortion precedents and expressing their continued desire to overturn them.

Comment the Second: Two of the justices not only overturned existing precedent, they have publicly announced that they would like to overturn more precedents, thereby giving an open invitation to pro-life groups to petition the Supreme Court over and over, knowing full well that the Court is highly likely to take up their submissions and find in their favour without regard to legal precedent or expert opinion. So how come this isn’t being described as “judicial activism”? Oh of course, only liberal decisions can be activist.