A farewell to Ollie the cat

June 11, 2025 • 9:00 am

Until yesterday evening, Matthew had three cats. Now he and his family have two, as the aged and ill Ollie was put to sleep.

Matthew sent a memoriam for Ollie, with pictures, that I post with his permission. Matthew’s words are indented.

I met Ollie when I visited Matthew in Manchester, and my attempt to nuzzle his head with my face resulted in him batting my nose, causing a huge gusher of blood that I reminded Matthew about over the years.  Nevertheless, Ollie was just responding to an ugly and intrusive face and schnoz, and the demise of a pet is always very sad.

Matthew:

We said goodbye to Ollie yesterday evening. It was all very peaceful, although the family is very upset.

He was 18 and a half (born on 31 December 2006)

In his younger days he could be a bit of a bruiser – he not only badly scratched the Coyne schnozzle, he would regularly see off (sometimes with my help) the roaming tom that used to turn up. One morning he came in very badly beaten up with a torn lip – you should have seen the other cat, he told me. He loved to get on the roof of the house (I couldn’t look as it was so terrifying), scrap with the magpies and walk the whole length of the terrace roof and then go into other people’s houses. As he became frailer, we stopped him from getting out of the attic windows, but even a couple of months ago, when he was very weak, he had another go at pushing the windows open (I prevented him).

When he was about six he got lost for ten days or so;  he eventually found his way back at about 3 am, climbing up the neighbour’s cherry tree and then onto the roof, in through the attic window (this was a habit of his, so we left the window open, like Mrs Darling with the Lost Boys in Peter Pan). He was incredibly thin and famished.

He was a lovely cat who was very skittish when he was younger but chilled in middle age. We all loved him dearly.

Life can be thought of as temporary localised negative entropy, but the temporary is the key thing. The Second Law of Thermodynamics always wins, even for cats.

RIP Ollie:

Readers’ wildlife photos

February 21, 2025 • 8:15 am

PLEASE send in your wildlife photos, ASAP!  Thank you.

Today we have a combination picture-and-text post by Athayde Tonhasca Júnior, and the subject is epitaphs.  Athayde’s comments are indented, and you can enlarge the photos by clicking on them.  The epitaphs are in italics:

The long dead speak to us – again

Most ancient Greek and Roman texts that helped shape Western culture were written by white men high up the social ladder (unsurprisingly, woke warriors are determined to defund, distort or do away with Classic studies). Epitaphs, on the other hand, give us glimpses of the lives of ordinary people of whom we know little: tradesmen, women, soldiers, gladiators, slaves. Some of these inscriptions are surprisingly familiar and poignant, considering how odd, cruel and violent the Ancients may seem to us.

A while back we looked at some Greek and Roman epitaphs; here’s another batch with their accompanying translations, where parentheses indicate missing and presumed words. Epigraphy, the study of inscriptions on stone, metal and other durable materials, is skilled detective work. Fading, truncations, misspellings, initialisms and abbreviations make interpretation difficult, even for Classics scholars. Comments are my own.

All objects depicted but the last one are housed in the unmissable Capitoline Museums in Rome.

Epitaph of Geminia Agathe Mater, 2nd c. AD. Tartarus mentioned in the last line was the place for the punishment of sinners after death. Not an appropriate destiny for a little girl, so the author must have been theologically confused:

For the souls departed. For the sweet Geminia Agathe Mater. My name was Mater, but I was never destined to become a mother. In fact I do not deny having lived only 5 years, 7 months and 22 days. During the time that I lived, I enjoyed myself and I was always loved by everyone. In fact, believe me, I had the face of a little boy, not of a girl; as only those who generated me knew Agathe, of gentle temperament, of pleasing and noble appearance, with red hair, short on top and long behind. Now all of (you) offer me nice drinks and pray that the earth does not weigh heavily upon my remains. Do not despair too much about the remains of my little (body), Faventius, who raised me more than my parents and who loved only me. In fact, I have a mother and a father who preceded me some time ago and never grieved over (my) destiny. I also have a sister by (my) mother Amoena, who is also saddened by my death. Please, everyone comforts my family, (reminding) them of the pleasant life (that I lived), reciting prayers so that (their) pain does not increase and their sadness does not exceed the limits. You who read, if you wish to know my whole name will know Geminia Agathe, whose premature death stole and brought at a tender age to Tartarus. This is all, more cannot happen: this (is foreseen) for us.

Epitaph of Menophilos, written in Greek, 2nd c. AD. Greek was spoken widely in Rome and the Western Empire, where it was considered a second language. Mentioning the muses, Bacchus and Aphrodite, suggests that Menophilos lived a hedonistic and gratifying life, albeit short:

While I passed my entire life in joy, smiling, playing and happy, and I delighted my soul with all kinds of pleasures in the art of song, never sorry, I never pronounced offensive words, but (was) a friend of the Muses, of Bacchus and of Aphrodite. I arrived from Asia to Italy, now I rest among the dead while still youthful. My name is Menophilos.

Epitaph of Ammias, from one of Rome’s Jewish catacombs. 3rd-4th c. AD. Text in Greek and some Semitic words. Rome had a significant Jewish population since 27 BC, after many of them fled the Hellenistic wars in today’s Turkey and the Middle East. Things started turning sour for the Jews in 313, when Constantine made Christianity the Empire’s legal religion:

Here lies Ammias, a Jew from Laodicea, who lived 85 years. In peace.

Funerary inscription of Ovia Quarta, 2nd c. AD. The two figures flanking the tablet are laruae (sing. larua), wandering spirits of the dead. A larua was also the mask worn by a performer in the role of such ghost. With time, the Latin ‘u’ morphed into ‘v’, so larua became larva. Linnaeus, who knew Latin and the Classics like any other contemporary naturalist worth his salt, adopted ‘larva’ to define the life stage of an insect hidden behind the ‘mask’ of immaturity to be removed and reveal the adult’s appearance. The laruae were also known as lemures, another term snatched by Linnaeus to describe those eerie and secretive Malagasy primates:

Ovia Quarta lived 60 years.

Funerary table of Alexander, 2nd c. AD. The DM initialism in the first line of text refers to dis manibus, translated as ‘for the souls departed’, ‘to the memory of’ or ‘to the spirits of the dead’, and is a conventional inscription commonly found on Roman tombstones. The last four letters, STTL, are also formulaic. They stand for sit tibi terra levis: ‘may the earth be light on you’. When Christians began replacing pagan nonsense with their own, STTL was swapped for RIP (requiescat in pace), which conveniently works in English:

For the souls departed. Alexander lived 3 years, 4 months and 19 days. His father, Quintus Canuleius Alexander, and his mother, Clarina, saw to (the making of this tomb) for their dear, devoted and well-deserving son. He is buried here. I beg you, when you pass (nearby), to say: may the earth be light upon your remains.

The humble funerary inscription of a head teacher, 1st c. AD:

To Lucius Sentius Index, head of tutors. He is buried here.

Funerary altar of freedman Tiberius Julius Xanthus, 1st c. AD. Freedmen in Rome could become citizens and climb high on the social ladder, amass money, buy property and own their own slaves. Tiberius the VIP masseur could have done worse, as suggested by the fancy altar dedicated to him. Certainly he seemed to have done better than the head teacher, who was left with a modest plaque. Some things never change. . . :

To the imperial freedman Tiberius Julius Xanthus, masseur of the emperors Tiberius Caesar and the Divine Claudius and vice-commander of the Alexandrian navy, dedicated by his wife Atellia Prisca and the freedman Lamyrus, his heirs; he lived 90 years.

Funerary inscription celebrating Crescens the charioteer, 2nd c. AD. The Olympic Games, FIFA World Cup and the Superbowl pale when compared to the popularity and social reach of chariot racing in Greece, Rome and Byzantium. Fortunes could be made and lost in bets, and racing events often degenerated into violence and riots. Owners of champion horses could become famous and rich, but drivers and horses often didn’t see the end of a race, being maimed or killed by collisions and crashes – which were some of the main attractions for the hoi polloi. Drivers could race alone or for the Blue, Green, Red or White teams. For an excellent take on Roman chariot racing, see Asterix and the Cauldron:

Crescens, charioteer of the blue faction, originally from Mauritania, 22 years old. He achieved his first victory with a quadriga in the 24th race (staged) when L(ucius) Vipstanus Messalla held the consulship, on the anniversary of the birth of the divine Nerva, with these horses: Circius, Acceptor, Delicatus and Cotynus. Between the consulship of Messalla and that of Marcus Acilius Glabrio, on the anniversary of the birth of the divine Claudius, Crescens raced 686 times. He won 47 competitions: 19 with one chariot, 23 with two chariots and 5 with three chariots; in one race he won thanks to his teammates; in 8 he was in the lead from the start, and from the last position he won 38. He came in second place 130 times; third place 111 times; he won 1,558,346 sesterces.

Inscription on the tomb of Caius Novius Mynias, 2nd c. AD. Caius must have been an unsentimental, no-nonsense chap, considering the information he chose to leave for posterity. But he shared a recurrent concern among people burying their dead: the defacing, theft or destruction of monuments. To prevent such affrontery, amulets, curses and magic spells were frequently attached to tombs, altars and crypts:

For the souls departed. Caius Novius Mynias saw to (the making of this tomb) for himself, his freedmen, freedwomen, for his and their descendants. To this funerary monument belongs a garden with an edifice, bordered by a wall, extending 280 feet along the front and 360 feet towards the countryside; these (structures) belong to the freedmen and freedwomen of Novius Mynias, those who are and who will be, and to whoever is born of them; to the same garden and edifice belongs a pathway through the main entrance of the gardens or the fundus Meropianus. May trickery and fraud stay away from this funerary monument.

Funerary altar of a humble poet, 2nd c. AD.:

For the souls departed. Here I lie, Claudius Diadumenus, poet by trade, once rich with imperial commissions, who was never possessed by the love for fame, but always maintained a modest way (of life). O Hyllus, o father, I have joined you. I do not wish to create a commotion: for us, this house is a hospitable place. Claudia Fructiane made this to the well-deserving (Diadumenus).

And finally, a coarse and facetious take on funereal epitaphs on a graffito scribbled on a Pompeii wall. The text, in cursive Latin and following a pentameter rhyme, warns those feeling the urge to squat behind a tomb about the dangers of stinging nettle (urtica). It reads:

Hospes adhuc tumuli ni meias ossa prec[antur],

nam si uis (h)uic gratior esse caca.

Urticae monumenta vides discede cacator

non est hic tutum culu(m) aperire tibi.

Stranger, my bones beg you not to pee at my tomb: if you wish to be more pleasing to the deceased, shit. You look upon the monuments of stinging nettle: go away, shitter. It is not safe for you to open your arse here.

A celebration of Christopher Hitchens by Richard Dawkins, Stephen Fry, Douglas Murray, and Lawrence Krauss

January 1, 2025 • 11:30 am

Christopher Hitchens, whom many of us admire despite occasional differences of opinion, died at only 62 on December 14, 2011.  Lawrence Krauss organized an event with four of Hitchens’s friends, all reminiscing about the Great Lion of Rhetoric. The panel was filmed in London on December 13, 2024—just 19 days ago—and I’ve put the video below.

The intro to the original audio on Krauss’s site Critical Mass:

A year ago, John Richards the head of the Atheist UK approached me about the idea of celebrating Christopher Hitchens with a Hitchmas event, near Christmas, and on or about the anniversary of Christopher’s death, on Dec 15, 2011. I realized that to do it right would require time and organization, and the proper panelists. I was thrilled that Christopher’s friends and mine, Stephen Fry, Richard Dawkins, and Douglas Murray agreed to be part of the event, and that the HowTo Academy, which organizes wonderful events in London, several of which I had done before, agreed to coordinate the logistics with The Origins Project Foundation. A year later, the sold-out event happened, and we decided in advance to record it appropriately, with 5 cameras, and to have Gus and Luke Holwerda, who directed and filmed The Unbelievers, and with whom I began The Origins Podcast, edit the final product.

The YouTube notes:

Join us for Hitchmas, a special event celebrating the life, legacy, and ideas of the legendary Christopher Hitchens. Recorded at the Royal Geographical Society in London, this thought-provoking evening features a stellar panel of friends and intellectuals: Lawrence Krauss, Richard Dawkins, Stephen Fry, and Douglas Murray. Together, they share personal reminiscences, engage in lively discussion, and tackle modern issues with the wit and courage that Christopher Hitchens epitomized.

The evening opens with tributes from each panelist, exploring Hitchens’ enduring impact as a writer, orator, and fearless defender of reason. From heartfelt anecdotes to reflections on his literary heroes like George Orwell and P.G. Wodehouse, the panel paints a vivid picture of Hitchens’ intellect, humor, and humanity. The conversation transitions into a dynamic roundtable addressing contemporary cultural and political challenges, including religion, free speech, and the rise of “woke fundamentalism.” Audience questions add another layer, sparking debates about morality, truth, and the timeless relevance of Hitchens’ insights.

This unique celebration of Hitch’s life blends humor, deep thought, and passion, culminating in a poignant reflection on friendship, courage, and the pursuit of truth. Whether you’re a longtime admirer of Christopher Hitchens or discovering his work for the first time, this event offers a powerful tribute to a remarkable man who continues to inspire millions.

Just click here to see the video, or click on the screenshot below (YouTube won’t let me directly embed the video).

Richard and Lawrence read their pieces, which are both lively, but Murray and Fry speak of Hitch extemporaneously, or at least without notes.  I won’t summarize the reminiscences as you need to hear them yourself.

The four in memoriam pieces end at 35:16 and it’s on to discussion, with Lawrence asking each person to react to a statement by Hitchens. Fry waxes eloquent on the question we all have: “What would Hitchens would say about wokeness?” Douglas Murray, a defender of Israel, is asked to respond to some quotes from Hitchens attacking Zionism.

At 1 hour 4 minutes in, the panel answers questions submitted on social media.

In the end, this is one of the few discussion videos I’d recommend watching in toto. 

I met Hitchens only once, on November 6, 2009, at a meeting in Puebla, Mexico.  My bus was heading back to Mexico City, but when I saw him grabbing a ciggie outside the venue, complete with poppy and what I”m told is a pro-Kurd lapel pin, I leapt off the bus to introduce myself.  I never do stuff like that, but this was Hitchens!  He remembered me from something I’d written, but the bus was leaving and our discourse was very brief. Here’s a photo I took from the bus:

Fred Crews died

June 27, 2024 • 9:30 am

If you’ve studied Freud, or read the New York Review of Books, then you’ll surely have heard of Fred Crews.  Although I met him only once (see below), we exchanged tons of emails over the years and, after reading his works, became a big fan and admirer. Sadly, according to the NYT, Fred died six days ago at his home in Oakland. He was 91.  The NYT gives a fair accounting of his accomplishments; click on the link below or see the archived obituary here. Indented quotes in this piece, save for the last one, come from this NYT piece:

Fred was a literary critic—and later a Freud critic—and taught English at UC Berkeley for 36 years, eventually becoming Chair before retiring. He told me he left because he couldn’t stand the way literary criticism was going, becoming too tendentious and ridden with various “theories”, effacing the value of a work of literature itself. He made fun of these schools of criticism in two of his books (The Pooh Perplex and Postmodern Pooh) in which the Winnie the Pooh stories were analyzed through the lenses of various literary schools. The books are hilarious, and the NYT says this about them:

As a young professor at Berkeley, Mr. Crews made a splash in 1963 with “The Pooh Perplex,” a best-selling collection of satirical essays lampooning popular schools of literary criticism of the time; they carried titles like “A Bourgeois Writer’s Proletarian Fables” and “A.A. Milne’s Honey-Balloon-Pit-Gun-Tail-Bathtubcomplex.”

Writing in The New York Times Book Review, Gerald Gardner called it a “virtuoso performance” and “a withering attack on the pretensions and excesses of academic criticism.” (In 2001, Professor Crews published “Postmodern Pooh,” a fresh takedown of lit-crit theories.)

The Pooh Perplex should be read by all English majors, or anyone who likes literature. It’s a hoot! Click below to see the Amazon site:

Fred was perhaps the most scientific literary critic I know of.  This was seen both in his willingness to change his mind (he began as a Freudian critic but later repudiated Freud), and in one of the big projects of his life, debunking Freud, which he did elegantly, trenchantly, and in a thorough way that nobody has rebutted (the critics didn’t like his analyses mostly because they were imbued with love of Freud).

And having read a lot of Freud myself and being appalled as a scientist by its empirical vacuity, I agreed with Fred: Freud was simply a charlatan, fabricating theories that were never tested, pretending he had hit on the truth, and stealing ideas from others.  As you know, Freud did, and still does, dominate the mindset of Western intellectuals.  But Freud was also tendentious, an intellectual thief, and a miscreant in his own life, as well as a cocaine addict whose addiction influenced his work. If you want to read one book to show what a fraud the man was, go through Fred’s book Freud: The Making of an Illusion (2017), which is at once a biography and a demolition of Freudianism as a whole.  You can get the book on Amazon by clicking on the title below. Anybody who has the pretense of being an intellectual in our culture simply has to read this book; and it’s best read after you’ve read some Freud, so you can see the effectiveness of Crews’s demolition.

The NYT says this about the book:

“Freud: The Making of an Illusion” was his most ambitious attempt to debunk the myth of Freud as a pioneering genius, drawing on decades of research in scrutinizing Freud’s early career. Writing in The New York Times Book Review in 2017, George Prochnik found the book to be provocative if exhaustingly relentless: “Here we have Freud the liar, cheat, incestuous child molester, woman hater, money-worshiper, chronic plagiarizer and all-around nasty nut job. This Freud doesn’t really develop, he just builds a rap sheet.”

But Freud didn’t develop: his ambition was overweening from the start, as was his tendency to fabricate stuff and steal ideas from others.

I read many reviews of that book, and virtually all were negative, for they were written by acolytes of Freud, many of whom, lacking a scientific mindset, had no idea that his theories were fabricated, false, or untestable. Even now Freud has a strong grip on the therapy culture, and you can still find expensive analysts who will make you see them several times a week at unbelievable prices. They may mutter a few tepid disavowals of Freud, but their technique is based on Freud’s model.

Fred was a great guy, and in the face of this criticism, he simply moved on, unleashing other attacks on Freud, and on other unpopular views. More from the NYT:

Professor Crews started writing for The New York Review of Books in 1964, beginning with a review of three works of fiction, including a story collection by John Cheever. His essays over the decades covered a lot of territory, literary and otherwise, and while his writing was invariably erudite and carefully argued, it was often mercurial, by turns sarcastic, penetrating, acerbic and witty.

What’s wrong with mercurial?  Here the NYT is trying to sneak in some criticism, but I urge you to read some of his essays yourself (you can find many of the NYRB  essays here, and some are free).  The writing is wonderful and stylish. I don’t get why “mercurial”, turning at times to humor, sarcasm, and penetrating analysis, is pejorative.

Another unpopular cause that Fred took up after retirement was the reexamination of the case of Jerry Sandusky, which I posted about (and about Fred’s commentary) in 2018.

One unlikely cause that he devoted himself to in recent years was to assert the innocence of Jerry Sandusky, the former Penn State assistant football coach who was convicted in 2012 of sexually abusing young boys and is now in prison.

“I joined the small group of skeptics who have concluded that America’s paramount sexual villain is nothing of the sort,” Professor Crews wrote in one article in 2021, adding, “believe it or not, there isn’t a shred of credible evidence that he ever molested anyone.”

He also went after “recovered memory therapy” in league with his friend Elizabeth Loftus (see my post here, which contains a comment by Fred). That, too, rests on no empirical evidence, but simply on the wish-thinking assertions of therapists and prosecutors.

Professor Crews linked the charges against Mr. Sandusky to another of his notable targets, the recovered memory movement, which took hold in the 1990s and which he saw as stemming from the excesses of psychoanalytic theory. His two-part essay, “The Revenge of the Repressed,” which appeared in 1994, was included in his collection “Follies of the Wise,” a finalist for the 2006 National Book Critics Circle Award.

“Thanks to the ministrations of therapists who believe that a whole range of adult symptoms can probably be best explained by the repression of childhood sexual abuse,” he wrote in The Times in 1997, “these people emerge from therapy drastically alienated not only from their families but also from their own selves. In all but the tiniest minority of cases, these accusations are false.”

Professor Crews’s work “was and remains an invaluable weapon, wielded on behalf of sanity and science, against the forces of ignorance, self-interest and moral panic,” Carol Tavris, a social psychologist and another longtime critic of recovered memory therapy, said in an email.

His recovered memory essay prompted a series of no-holds-barred exchanges with readers that spilled over into multiple issues of the magazine. Professor Crews was often at his most full-throated in The Review’s letters to the editor column, where intellectual debates can border on trench warfare.

He proved to be a merciless adversary over the decades, especially for Freud supporters, and in the process helped elevate the letters column into something of an art form.

“Mercurial” my tuches!

And some on his other efforts (he was a busy man):

Frederick attended Yale University and received his Ph.D. from Princeton in 1958 with a dissertation on E.M. Forster. He joined the faculty at Berkeley in 1958 and taught there until his retirement in 1994. In the mid-1960s, he became involved in the antiwar movement, serving as a co-chairman of Berkeley’s Faculty Peace Committee, “but when even moderate Republicans joined the antiwar cause around 1970, I felt that my activism wasn’t needed anymore,” he told an interviewer in 2006.

In addition to his essays and critical works, Professor Crews wrote “The Random House Handbook,” a popular composition and style manual first published in 1974, and edited several anthologies and style guides. He was a member of the American Academy of Arts and Sciences.

Fred helped me once or twice by suggesting edits on my own popular writing, and in gratitude I purchased, at long distance, a good bottle of Italian red wine at a store in Berkeley, and then told Fred to go pick it up.

As I said, Fred was a great guy, and despite the academic squabbles in which he participated (which show both his heterodoxy and his courage), he was a man of sanguinity and of even keel.

His emails were works of art themselves, and during one of our exchanges I asked him what, given his numerous achievements (and battles), he thought was his most memorable accomplishment. I still have his response, and here it is (I’ve given a link to what he cites):

My most memorable feat, though it originated simply from a book review assignment, was the exposé “The Unknown Freud,” in NYRB, issue of 11/18/93. It caused the biggest hubbub in the magazine’s history. When there was a similar stir, a year later, regarding my piece on recovered memory, NYRB decided to turn the two controversies into a book (The Memory Wars: Freud’s Legacy in Dispute). Because I’ve always been a debater, the sparring with shrinks was a special pleasure.

Indeed!

After many years of e-communication, I finally met Fred and his wife Betty for lunch in Chicago in 2009. That was a great pleasure, and here’s a photo of Fred and Betty that I took in the restaurant. He doesn’t look like a man who would battle with shrinks and academics, does he?

No prayers need be offered, for Fred was a diehard atheist, but I’ve given a few thoughts in this short memoriam.  The world in general, and especially the literary world, is poorer for his absence.

Dawkins on Dennett and with Dennett

April 28, 2024 • 11:20 am

This is, as far as I can see, Richard Dawkins’s memoriam for his pal Dan Dennett. Like many academics, I had my differences with Dan, but they didn’t get in the way of my affection for him, for he was never angry, vindictive, or irrational.  Yes, we differed about free will (he was a compatibilist who argued that we really did have “the kind of free will worth wanting”, largely ignoring the fact that most people are libertarians and hold to a justice system based largely on libertarian free will and maintaining that without some kind of formal affirmation of free will, society would disintegrate).  But that was an academic difference, though one with social consequences. Despite that, I miss the man and think the world is a poorer place without him. But if you read his autobiography I’ve Been Thinking, you’ll see he had a good run.

If you click on this tweet and then expand the video, you’ll hear an 18-minute disquisition on Dan, beginning with a elegy in which Richard quotes the poem “Heraclitus” by William Johnson Cory. Then about two minutes in there’s a filmed conversation between Dan and Richard explicitly on death—Dan had just recovered from an operation.  Both men agree that, as Dan says, “the best consolation is just that. . . they had a chance: they got to be on this stupendous planet and live for a while. . “.  That, of course, echoes Richard’s famous paean to existence in Unweaving the Rainbow that begins, “We are going to die, and that makes us the lucky ones.” Richard gains special consolation by understanding the progress that gave rise to him and all life: evolution, mostly propelled by natural selection. Both men agree that a collection of such passages, perhaps named “Hymns to the Universe”, would be a worthwhile addition to the literature of humanism.

Both men show a gusto for life, even with its suffering, and I wish I shared that this morning!  Once you’ve been to the party, as Hitchens used to say, you regret leaving it, especially knowing that the party will go on.

Dan Dennett obituaries begin to appear

April 20, 2024 • 11:15 am

Dan Dennett died yesterday, and I still can’t believe he’s gone, though he’d used up a good portion of his nine lives in a series of cardiac events.  His NYT obituary can be read by clicking the screenshot below, or you can find it archived here.

The subheading seems to me a bit inaccurate. For one thing Dennett certainly did not think religion was an illusion, though he’s quoted saying that below. Perhaps he thought it was a delusion, but he certainly took it seriously as a human behavioral phenomenon, even though he was an atheist. What the subheading means is that he thought the idea of god and its concomitants were an illusion, but that is not all that religion comprises.

More important, Dan certainly did NOT believe that free will was a fantasy: Dan was a compatibilist who didn’t believe in libertarian free will, but wrote two books and several other papers and half of another book defending the idea that free will was not a fantasy, but that we did indeed have it: it was, he said, simply different from what most people thought.

Dan and I disagreed strongly on Dan’s compatibilism (Sam Harris disagreed as well), but free will being a fantasy? Nope.

Finally, yes, Dan concentrated on natural selection as the only process that could produce the appearance of adaptation, but didn’t deny, as I recall, the fact that genetic drift could cause some evolutionary change. (For a rather critical review of his book Darwin’s Dangerous Idea by my ex-student Allen Orr, go here.) But Dan concentrated on adaptations, including human behaviors, because the appearance of design, for centuries imputed to God, is what really demands explanation.

(*Note the misplacement of “only” in the subheading; it should appear after “explained,” not after “could”. Where are the proofreaders?)

At any rate, here’s an excerpt from the NYT that is more accurate than the subheading:

Daniel C. Dennett, one of the most widely read and debated American philosophers, whose prolific works explored consciousness, free will, religion and evolutionary biology, died on Friday in Portland, Maine. He was 82.

His death, at Maine Medical Center, was caused by complications of interstitial lung disease, his wife, Susan Bell Dennett, said. He lived in Cape Elizabeth, Maine.

Mr. Dennett combined a wide range of knowledge with an easy, often playful writing style to reach a lay public, avoiding the impenetrable concepts and turgid prose of many other contemporary philosophers. Beyond his more than 20 books and scores of essays, his writings even made their way into the theater and onto the concert stage.

But Mr. Dennett, who never shirked controversy, often crossed swords with other famed scholars and thinkers.

An outspoken atheist, he at times seemed to denigrate religion. “There’s simply no polite way to tell people they’ve dedicated their lives to an illusion,” he said in a 2013 interview with The New York Times.

According to Mr. Dennett, the human mind is no more than a brain operating as a series of algorithmic functions, akin to a computer. To believe otherwise is “profoundly naïve and anti-scientific,” he told The Times.

For Mr. Dennett, random chance played a greater role in decision-making than did motives, passions, reasoning, character or values. Free will is a fantasy, but a necessary one to gain people’s acceptance of rules that govern society, he said.

And on free will:

His first book to attract widespread scholarly notice was “Brainstorms: Philosophical Essays on Mind and Psychology,” published in 1978.

In it, Mr. Dennett asserted that multiple decisions resulted in a moral choice and that these prior, random deliberations contributed more to the way an individual acted than did the ultimate moral decision itself. Or, as he explained:

“I am faced with an important decision to make, and after a certain amount of deliberation, I say to myself: ‘That’s enough. I’ve considered this matter enough and now I’m going to act,’ in the full knowledge that I could have considered further, in the full knowledge that the eventualities may prove that I decided in error, but with the acceptance of responsibility in any case.”

Some leading libertarians criticized Mr. Dennett’s model as undermining the concept of free will: If random decisions determine ultimate choice, they argued, then individuals aren’t liable for their actions.

Mr. Dennett responded that free will — like consciousness — was based on the outdated notion that the mind should be considered separate from the physical brain. Still, he asserted, free will was a necessary illusion to maintain a stable, functioning society.

“We couldn’t live the way we do without it,” he wrote in his 2017 book, “From Bacteria to Bach and Back: The Evolution of Minds.” “If — because free will is an illusion — no one is ever responsible for what they do, should we abolish yellow and red cards in soccer, the penalty box in ice hockey and all the other penalty systems in sports?”

First of all, the notion of a separation between mind and body is not “outdated”: a huge number of people believe in libertarian free will: that your mind alone can, at any given moment, allow you to make any one of two or more choices. It’s outdated among scientists and philosophers, but not among the general public, as surveys have shown.

Further, “random decisions” aren’t really random to either libertarians or determinists. Even Libet-like experiments show that what you do is to some degree predictable using fMRI, and is probably entirely predictable if we had a complete understanding of the brain. No determinist argues that decisions are “random”, as they’re based on the pattern of your neurons produced by your genes and your environment. And libertarians would argue that decisions aren’t random, for if we were we’d have no ability to predict what anybody we know does. Finanly, determinists don’t claim that individuals aren’t liable for their actions. They are liable, but not in the way that most people think. If somebody murders someone else, we don’t just let him go and say, “well, he wasn’t responsible for the killing.”

Do note that Dennett is credited with believing something that I always maintained: he favored compatibilism, at least in part, because of “belief in belief”: without belief in some kind of free will, he said, society would fall apart (he said that at least twice):

Mr. Dennett responded that free will — like consciousness — was based on the outdated notion that the mind should be considered separate from the physical brain. Still, he asserted, free will was a necessary illusion to maintain a stable, functioning society.

But if religion is also thought necessary by some (not Dennett) as necessary to maintain a stable, society, then why is free will TRULY necessary to maintain a stable, functioning society? Perhaps our feeling of free will is necessary for that, but, like religion, that’s a delusion that we simply can’t avoid feeling. I function very well even though I’m a hard determinist, even though I feel like I have a choice. And, in the last sentence, I don’t think one can characterize Dan’s view of free will as an “illusion”. He argued strenuously for a form of free will that was not an illusion.

But I digress. Dan was an important figure in bringing philosophy and Darwinism to educated readers. How often do philosophers produce bestselling popular works?  Yes, he could be wrong, and the force of his personality led some to adopt what I thought were erroneous ideas (like “we have the kind of free will worth wanting”), but more often his arguments were cogent, important, and vividly expressed.

And Dan was a nice guy, one who befriended me when I was just a stripling. One thing missing from the NYT piece—and something I hope they’ll add—are quotations from Dennett’s friends and colleagues. Where, for instance, is an assessment by Richard Dawkins? I expect that will appear on Richard’s Substack site, but we needed some quotes for the NYT obit. Here’s Richard’s tweet about Dan’s death:

You can find other obituaries at the Torygraph, at Ars Technica, and at the Daily Nous, which is short but has a recent video interview, which I put below. And I’d recommend reading his recent autobiography, I’ve Been Thinking.

 

Dickey Betts died

April 19, 2024 • 11:45 am

Two obituaries in one day. . .

Dicky Betts, one of my favorite rock guitarists of all time, died in Florida last Thursday. He was 80, and had been plagued by illness (exacerbated by drugs, drinking, and smoking) for some time. When he was at his height with the Allman Brothers, especially when playing with Duane Allman before Duane’s untimely death, he was incomparable, and had a sound that could be identified immediately.  You can read the NYT obituary by clicking below, but I’d to memorialize him with his music rather than with words. From what I hear, he was probably somewhat of a jerk, and often didn’t get along well with his bandmates, but of course many great artists, musical or otherwise, weren’t exemplary people. I know virtually nothing about Betts as a person (look him up on Wikipedia if you want information), but I know his music, and I’ve put four great examples below.

You can read the NYT obit—in line with house style, they call him “Mr. Betts”—by clicking on the headline below, or see it archived here.

An excerpt:

Despite not being an actual Allman brother — the band, founded in 1969, was led by Duane Allman, who achieved guitar-god status before he died in a motorcycle accident at 24, and Gregg Allman, the lead vocalist, who got an added flash of the limelight in 1975 when he married Cher — Mr. Betts was a guiding force in the group for decades and central to the sound that came to define Southern rock.

Although pigeonholed by some fans in the band’s early days as its “other” guitarist, Mr. Betts, whose solos seemed at times to scorch the fretboard of his Gibson Les Paul, proved a worthy sparring partner to Duane Allman, serving as a co-lead guitarist, rather than as a sidekick.

With his chiseled features, Wild West mustache and gunfighter demeanor, Mr. Betts certainly looked the part of the star. And he played like one. Nowhere was that more apparent than on the band’s landmark 1971 live double album, “At Fillmore East,” which was filled with expansive jams and showcased the intricate interplay between Mr. Betts and Mr. Allman. It sold more than a million copies.

“The second half of ‘At Fillmore East’ is as vivid and exhilarating as recorded rock has ever been,” Grayson Haver Currin of Pitchfork wrote in a 2022 appraisal.

A centerpiece of the album was “In Memory of Elizabeth Reed,” a haunting, jazz-influenced instrumental written by Mr. Betts whose title was taken from a headstone at a graveyard in the band’s hometown, Macon, Ga. That track’s “textural interplay,” Mr. Currin continued, “resembles Miles Davis’s then-new electric bands, organ and guitar oozing into one another like melting butter and chocolate.”

“Duane and I had an understanding, like an old soul kind of understanding of let’s play together,” Mr. Betts said in a 2020 interview with The Sarasota Herald-Tribune in Florida. “Duane would say, ‘Man, I get so jealous of you sometimes when you burn off and I have to follow it,’ and we would joke about it. So that’s kind of Duane and mine’s relationship. It was a real understanding. Like, ‘Come on, this is a hell of a band, let’s not hot dog it up.’”

Mr. Allman made his feelings about his bandmate clear. “I’m the famous guitar player,” he once said, “but Dickey is the good one.”

Note that last sentence.  Yet on Rolling Stone‘s bizarre list of “The 250 greatest guitarists of all time,” Betts ranks at only #145 (sandwiched between Mike Bloomfield and Odetta), while Duane Allman comes in at a respectable #10. (#1 is Jimi Hendrix, while Eric Clapton is only #35.) That list is just wonky. Hendrix’s position makes sense, but to put Clapton at #35 and Betts at #145 is insane. Best to ignore that list!

Although the NYT and others name “Ramblin’ Man” as Betts’s biggest success, I still find”Blue Sky” preferable, and it’s my favorite song of his (he wrote it, sang it, and played it, alternating with Duane Allman). Here is “southern rock”—I’ve never been sure what that is—at its finest. I heard the Allman Brothers, sans Duane, play this song live, and was only about 10 feet from the stage in a standing crowd. After playing “Blue Sky,” Betts threw his pick into the audience, and I’m sad that I didn’t catch it.

The solo on this piece is incomparable, and you can hear the original recording here. Warren Haynes alternates with Betts, but Betts outshines him. (Dickie is, of course, the one with the cowboy hat and boots.)

Another favorite of mine, the instrumental “Jessica“.  This was also written by Betts, who does a great job playing it live in 1982. I love Betts’s great solo that starts with a big guitar whine at 3:39, slows and then speeds up at 4:51. The original is here.

This song, “Whipping Post,” was written by Greg Allman, but it’s one of the few examples on video of Betts playing with Duane Allman. Duane is the star here, but Betts gets his licks in starting about 5:40.  You judge who’s best. This is the full original band, and the original recording is here.

I’m throwing in this version of Gregg’s song “Melissa‘ because it’s all-acoustic performance and shows Betts’s skill on acoustic guitar, especially in the final solo with Haynes. Greg wrote this song out of frustration, feeling unable to write any good songs. He finally succeeded with this one, despite the lameness of some of the words. The original recording is here.