Happy birthday, Max Delbrück!

September 4, 2016 • 9:45 am

by Matthew Cobb

As Jerry pointed out earlier, the scientist Max Delbrück was born 110 years ago today. Because many readers will never have heard of him, Jerry asked me to sketch his life. Here you are:

Max Delbrück (1906-1981) was a key figure in the history of post-war genetics, pioneering the molecular investigation of viruses, and winning the Nobel Prize in Physiology or Medicine in 1969 “for discoveries concerning the replication mechanism and the genetic structure of viruses”  Born in Germany, Delbrück trained as a physicist and worked in Copenhagen with Niels Bohr on quantum mechanics before turning to biology in the 1930s. In 1935, together with the Russian geneticist Nikolai Timoféeff-Ressovsky and the radiation physicist Karl G. Zimmer, Delbrück published a paper in German entitled “On the Nature of Gene Mutation and Gene Structure,” known subsequently as the “Three-Man Paper.”

This important piece of research was recently translated into English, together with an excellent introduction. In 1942, this paper, which attempted to explain the size of genes – which the three men assumed to be proteins – and their mode of mutation, caught the eye of the quantum physicist Erwin Schrödinger, who was in Dublin, preparing for his inaugural lecture under the title ‘What is Life?’ in 1944 this lecture (in fact, there was so much material it turned into three lectures) was published in a small book, and it has never gone out of print since.

Schrödinger’s account of how physics could be used to investigate biology, including his emphasis on Delbrück’s model of mutation, entranced a generation of scientists, many of them physicists. Watson, Crick and Wilkins, who won the Nobel Prize for the double helix structure of DNA in 1961, were all inspired by Schrödinger’s book, and by Delbrück’s approach.

In the 1940s (he had by now fled Nazi Germany for the USA), Delbrück, together with his friends and colleagues Al Hershey and Salvador Luria, began working on viruses that infected bacteria – these were known as ‘bacteriophages’ and the researchers who studied them were later called ‘the phage group’. The idea was that by studying viruses and their mode of replication, you could learn something fundamental about how life works, as viruses were seen as been like a kind of fundamental living particle.
Delbrück (left) and Luria at Cold Spring Harbor Laboratory, during the ‘phage course’ the late 40s-early 50s.

Among the young researchers the phage group attracted was Jim Watson, who famously switched from ornithology to molecular genetics. Much that is good – and some that is bad – of molecular biology lab traditions that exist around the world flow from the way that Delbrück worked. To spread the techniques that were employed in his niche area, he set up a training course at Cold Spring Harbor Laboratory (the ‘phage course’), where budding molecular geneticists could learn key techniques.

This open, sharing attitude to science was important for ensuring that methods and findings were quickly transmitted. The social side of lab work was important, too – he and his lab members would go on hiking trips on the weekend. Meanwhile, when it came to data there were no holds barred and precise, even pedantic and aggressive questioning of speakers and people presenting their data were the norm.

Delbrück was famous for denouncing findings, generally mistakenly. For example, when Seymour Benzer presented data showing that he had created a Drosophila mutation that altered the fly’s body clock, Delbrück walked out of the lecture, saying “I don’t believe a word of it!”. Benzer was right, and Delbrück was wrong.

Delbrück’s reputation for backing the wrong side in any scientific argument led to a joke, according to which a young researcher came out of Delbrück’s office looking pale; “What’s up?” a friend enquired. “Didn’t he like your results?’ “No,” said the researcher, aghast: “He said he thought they were right.” Ho ho.

Probably the best and most perplexing example of this attitude took place in 1943, when Delbrück, who was then at Vanderbilt University in Nashville, was shown a letter from Oswald Avery, a bacteriologist who worked at the Rockefeller Institute in New York. Avery had written to his brother, who worked at Vanderbilt, describing the amazing results he had found which suggested that, in pneumonia bacteria, genes were made of DNA.

This result, which was not published for another eight months, would eventually transform the whole of biology and medicine, and Delbrück was one of the first people to hear about it. What did he do? Nothing. He did not immediately try and see if his bacteriophage viruses used DNA, he simply ignored the discovery. “You simply did not know what to do with it,” he later said. Delbrück was not alone – other researchers similarly did not accept, or understand, Avery’s finding.

But Delbrück was a very smart man who was interested in what genes are made of. It is bewildering why he did not ‘get it’, while many others, such as the young student Erwin Chargaff, or the French bacteriologist André Boivin both immediately and enthusiastically adopted the new DNA-centred view, helping to shape post-war biology as they did so.

Delbrück was an inspiration to many researchers, and his influence, in particular his skepticism and his attention to detail, is a tremendous legacy. He even played an important role in showing that how evolution by natural selection works. In a 1943 experiment that many researchers claim to be their favourite ever (yes, we all have favourite experiments!) Delbrück and Luria showed that mutations occur randomly, using bacterial resistance to bacteriophage. [JAC: My favorite experiment is the Meselson and Stahl experiment showing that the replication of DNA is “semiconservative.”]

Finally, history could have turned out very differently. A couple of years back, I learned that in 1946 Delbrück accepted a job at the University of Manchester, where I work, where there were researchers studying viruses and, famously, Alan Turing was turning to work on biological questions, in particular pattern formation. Delbrück visited Manchester, signed on the dotted line, and then for some reason that I cannot explain, chose to go back on his word and abandon bomb-damaged, smoke-blackened post-war Manchester for the sunny heights of the California Institute of Technology.

Nick Kristof osculates religion again, but do the faithful really give more to charity?

September 4, 2016 • 8:30 am

Let’s face it, you’re not going to lose any readers if you praise religion in The New York Times, as Nicholas Kristof has done this morning. If you criticize religion you lose both readers and popularity, but osculating faith? Well, believers and faitheists will love you, and most nonbelievers will just say “meh.” And believe me, everyone knows this, which is why a number of atheist scientists stay well away from criticizing religion.

Kristof, who describes himself as sort of religious, is kvetching about how progressive the founders of Christianity and Islam were—noting that Jesus focused “on the sick and the poor” and Muhammad “raised the status of women in his time”—but now religions are debased, with adherents ignoring the messages of the founders. Kristof quotes a rabbi, Rick Jacobs, on what the faithful should be doing:

“That’s where I see our path,” Jacobs said. “People have seen ritual as an obsession for the religious community, and they haven’t seen the courage and commitment to shaping a more just and compassionate world.”

If certain religious services were less about preening about one’s own virtue or pointing fingers at somebody else’s iniquity and more about tackling human needs around us, this would be a better world — and surely Jesus would applaud as well.

But that’s secular humanism, isn’t it? But Kristof argues that religion inspires the “tackling of human needs,” at least where charity is concerned:

This may seem an unusual column for me to write, for I’m not a particularly religious Christian. But I do see religious faith as one of the most important forces, for good and ill, and I am inspired by the efforts of the faithful who run soup kitchens and homeless shelters. [JAC: Note that he mentions only the good bits. No beheadings, no attacks on abortion by Catholics.]

Perhaps unfairly, the pompous hypocrites get the headlines and often shape public attitudes about religion, but there’s more to the picture. Remember that on average religious Americans donate far more to charity and volunteer more than secular Americans do.

Well, the last sentence may not be true—at least in the sense Kristof means. At the end of 2013, Hemant Mehta looked at the data from a National Study of Religious Giving (summarized at Religion Dispatches), and said that the common idea of generous religionists and chintzy nonbelievers isn’t really true.  I quote from the RD study:

Religion is where American give, and a reason why they give. Along with the 73% statistic, the study revealed that 55% of Americans say that their religious orientation (a weird locution, but one the study chose) motivates their giving.

That may not seem like a lot, but just crunch the numbers for a minute. The study found that 65% of religiously-affiliated people donate to congregations or charitable organizations. (More on that statistic later.)  80% of Americans are religiously affiliated. And 65% of 80% is just about… 55% of the total.  In other words, the religious people who are giving say they’re giving because of religion. And they’re overwhelmingly giving to religion as well.

. . . Probably the most notable statistics, though, are those which compare religious and non-religious philanthropy. Religion is supposed to make us better people, which includes, I assume, being more generous. So, is it the case that religious people give more generously than the non-religious?

Well, yes and no. Remember that statistic, that 65% of religious people donate to charity? The non-religious figure is 56%. But according to the study, the entire 9% difference is attributed to religious giving to congregations and religious organizations. So, yes, religion causes people to give more—to religion itself.

What did Richard Dawkins say? The primary function of a meme is to replicate itself. Which is what religions do, brilliantly.

As between different religions, the numbers are fairly consistent—except for American Jews, who give more to secular causes than anyone else. Coming in the wake of the recent Pew Survey on American Jewish Life, these findings may shed new light on Jewish secularism, a trend which has greatly worried the Jewish establishment. Maybe the secular social-justice commitments of American Jews are a sign of Judaism’s success.

So, most religious people are equally generous; they only give more than non-religious people because they give to religious organizations; and they, like the rest of us, give to overwhelmingly religious organizations. For better or for worse.

Now the quoted study was in 2013, so perhaps the faithful have amped up their giving since then. But Kristof’s link to religious generosity gives data from 2008.) If you know of newer results, by all means mention them in the comments.

h/t: Jeff Tayler

Panda twins born in Atlanta

September 4, 2016 • 8:00 am

This is the best video I’ve seen yet of a panda giving birth. Lun Lun, a female panda at the Atlanta zoo, gave birth to twins. This just happened, and the BBC reports:

Lun Lun, a 19-year-old giant panda, has given birth to twins at Zoo Atlanta.

The zoo will use the same cub-swapping method as for her twins in 2013; they will rotate the cubs so they both receive care from their mother.

Lun Lun was artificially inseminated, and the father is Yang Yang, aged 18.

Look how small, hairless, and helpless that cub is. How do they bring these fetuses up in the wild?

But poor pandas—they never get to have sex!

h/t: Michael

Readers’ wildlife photographs

September 4, 2016 • 7:30 am
Reader Michael Glenister sends snapshots of a family trip in Western Canada. His notes are indented:
Young emus (Dromaius novaehollandiae) at the kangaroo farm [JAC: their odd color pattern, so different from the adults, is presumed to camouflage them, but of course we don’t know for sure.]
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Mountain goat (Oreamnos americanus) hiding at the Calgary Zoo:
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Ground squirrel at Drumheller (near the Royal Tyrell Museum):
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An elk (Cervus canadensis) near Jasper:
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A squirrel near our campsite in Jasper:
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Sunday: Hili dialogue

September 4, 2016 • 6:30 am

It’s Sunday, September 4, but only middle of the three-day Labor Day holiday weekend in the U.S. The weather is going to warm up again in Chicago, rising into the 90s in two days or so (32°C or more, so summer hasn’t left us yet). For the first time since I’ve been in Chicago, I’ll be glad when fall and winter come.  It’s Newspaper Carrier Day in the U.S., though paperboys are a dying breed, and in our building there’s a papergirl—a sign of the times.  It’s also National Wildlife Day and National Macadamia Nut Day (my favorite nuts, with cashews a close second).  Macadeamias, though grown largely in Hawaii, are an import from Australia.

On this day in 1957, the Ford Motor company introduced the Edsel (named after Henry Ford’s only “recognized” child). Although an innovative car, with seat belts, warning lights, and a push-button transmission on the steering wheel, the car lasted only two years, with production shutting down in 1959. There are various theories for its disappearance, and one was that it was just ugly. I remember someone saying that its grill “looked like a Mercury sucking a lemon”:

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And on this day in 1998, Google was founded in California (I saw my first Google Street Imaging Car two days ago!). Notables born on this day include Max Delbrück (1906), Mitzi Gaynor (1931), and the larrikin Aussie swimmer Dawn Fraser (1937). Those who died on this day include Steve Irwin (2006; it’s been ten years since a stingray pierced his heart) and Joan Rivers (2014).  Meanwhile in Dobrzyn, Hili was weighed yesterday, and she’s 4.5 kg, or a tad less then ten pounds. Today we have a rare dialogue of her and Malgorzata, with Hili struggling as she is carried across the dangerous soccer field:

M: Why were you crying so piteously, and now you are trying to get loose?
Hili: Because I wanted to go in another direction and you didn’t understand anything.
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In Polish:
Małgorzata: Czemu płakałaś, a teraz się wyrywasz?
Hili: Bo chciałam iść w inną stronę, a wy nic nie rozumiecie.
In the absence of other lagniappe, here’s a photo of me with the Princess two years ago:
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NPR broadcasts listener pushback on their pieces about Tom Wolfe’s book and Mother Teresa

September 3, 2016 • 2:33 pm

Tomorrow Mother Teresa becomes Saint Teresa, and therefore receives that Hotline to God that allows believers faster access to the deity if they go through her (just think of her as the Clinton Foundation, and Hillary as God). And all over the media there’s a big Mother Teresa LoveFest going on, with almost no journalists pointing out the darker side of Agnes Bojaxhiu.

The U.S.’s National Public Radio (NPR) is no exception. First, they had a credulous segment on the “miracles” that brought her to canonization, and then yesterday the “All Things Considered” show, with Ari Shapiro reporting, had a fulsome interview with a woman who knew Agnes, with the headline that the saint-to-be is “A saint for all of us.” (Even Jews?)

This is all part and parcel of the osculation that NPR regularly plants on the posterior of faith; and of course there was no mention of the problems with Mother Teresa, which, one would think, would be the “other side of the story” mandated by objective reporting.

The same went for Tom Wolfe’s new book, when, as I pointed out, NPR broadcast a segment by Scott Simon a week ago in which Wolfe claimed that “humans didn’t descend from animals”—without any challenge by Simon!

Well, I guess readers didn’t like the osculation of either creationism or Catholicism, and they let NPR know it. And so, on the network’s website, you can find two short segments of pushback and “other-siding”.

The five-minute bit dealing with Bojaxhiu is called “The Sainting of Mother Teresa brings up Calcuttans’ complex views of her legacy.” This one does note Christopher Hitchens’s criticism of the saint-to-be, as well as the views of two Indians that she not only failed to systematically attack poverty, but also (by Aroup Chatterjee, author of Mother Teresa: The Untold Story) that she was a “medieval ideologue” who constantly fought against abortion and birth control in one of the world’s most overpopulated nations. However, they again leaven the criticism with an ample dollop of Mother Teresa worship.

The 1.6-minute segment of reader reaction to Wolfe’s Darwin-bashing is called “We got your letters: Listeners puzzled by Tom Wolfe’s words on evolution.” As Scott Simon notes, his interview with Wolfe “sure struck a nerve” and that “we were surprised our inbox survived the onslaught.” (I did tw**t at them, but didn’t write.) Three angry listeners pull no punches in deeming Wolfe both uninformed in his pronouncement on human evolution and unqualified to discuss it.  I agree!

You can find a lot more on Wolfe’s book and Mother Teresa’s sainthood on the internet, with the latter celebrated far more than the former. I doubt I’ll mention either again, at least for a while, but take a look at the online review of The Kingdom of Speech, written by Catilin Flanagan, that will appear in the hard-copy New York Times tomorrow (there’s already been a pre-review).

Sadly, Flanagan doesn’t come to grips with the book’s thesis, and her main criticisms are of Noam Chomsky’s activism and of Wolfe’s digressions, as well as that the whole topic of the evolution of language is BORRRING. But her review is just as disjointed as Wolfe’s book. She does, however, include have this zinger: “. . . but no matter, because consistent reading of this bewildering little book is rewarded by the fact that it does eventually end.”

Yes, but Flanagan’s own review ends with encomiums for Wolfe. I suspect she knows little about either evolution or linguistics, and didn’t bone up on them.

Wolfe has much in common with “Noam Charisma.” [Chomsky] Both men so deeply reshaped their fields that no one entering either profession can do so without being aware of the long shadow. One senses that Wolfe is as irritated by his omission from the roster of immortals as by Chomsky’s inclusion in it. But one also knows that a hundred years from now, the one whose work will still be read — whose work will remain imperishable in the face of any new discoveries — is Wolfe. In the long game, the kingdom belongs to him.

I doubt that The Kingdom of Speech will remain imperishable—it’s about as permanent as a mayfly.

h/t: JP

Syracuse decides to allow screening of film on Israeli settlers

September 3, 2016 • 12:30 pm

The other day I noted that M. Gail Hammer, a professor of religion at Syracuse, canceled the screening of a film on Israeli settlers because of her fear that it would incite the BDS (Boycott, Divestment, and Sanctions) students on campus. The director of the film “The Settlers“, Simon Dotan, had been invited by a professor at Nebraska who was co-organizing a Syracuse conference on religion and film, but Hammer nixed that invite. The ironic thing was the BDS would have supported the showing, for the film apparently portrayed Israeli settlers in a negative light.

This was unique, as far as I know, because it was a disinvitation based not on any tangible dissent or opposition, but merely the fear of dissent—and a misguided fear to boot. Hammer’s behavior was reprehensible.

Fortunately, people can back down, as both Hammer and Syracuse have now done. As Syracuse.com reports, Hammer has apologized and the University of Syracuse will be showing the film after all. The Atlantic article by Conor Friedersdorf publicizing Hammer’s actions no doubt contributed to the publicity that led to this reversal:

Michele Wheatly, vice chancellor and provost at SU, emailed the campus community Friday morning to say that Hamner’s decision was not consistent with university policies. She said the university would be reaching out to the filmmaker to arrange a screening on campus.

Hamner also issued a formal apology, saying her reluctance stemmed from a fear of controversy and inexperience planning conferences.

. . . SU’s provost, Wheatly, responded to the controversy this morning [Sept. 2].

“I feel it necessary to reaffirm our commitment to intellectual and respectful debate on controversial issues,” she said in an email to the campus community.

Wheatly pointed to a letter from her predecessor, from 2014. Interim Chancellor and Provost Eric Spina said at the time that SU does not support the boycott of Israeli academic institutions, but welcomed discussion, debate and dialogue on campus concerning issues of peace and security in the Middle East.

Wheatly said she was working with Chancellor Kent Syverud and the College of Arts and Sciences to invite Dotan to screen the film on campus. No plans for the screening have been confirmed at this time.

Hammer issued her own statement through the University News Office:

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Well, I’ll take that; she certainly uses the right words, and it’s not a “notapology.” What is interesting is her mentioning the “media coverage” that ultimately came from the Atlantic piece. This is a lesson for us: if you see an egregious example of censorship or suppressionof speech, call it to the attention of the media, preferably Big Media like The Atlantic.

 

h/t: Greg Mayer

The masses comment on the Wolfe review

September 3, 2016 • 11:00 am

Nick Cohen’s advice to authors includes this gem: “Never read the comments.” And I nearly always follow that dictum, except for the comments on this site.  I also made an exception for my review of Tom Wolfe’s book in the Washington Post. I wanted to see how people reacted to my defense of evolution, realizing that 40% of Americans are pure young-earth creationists and another 31% theistic evolutionists.

And the Post comments demonstrated that amply—and heartbreakingly. Evolution is so well established as a scientific “fact,” and there are mountains of evidence supporting it! Yet resistance to it is everywhere. Further, the ideas of modern evolutionary theory are not hard to understand. Despite that, people either don’t understand it, make no effort to, or simply parrot arguments they took from creationists and IDers. So much ignorance, and so little time! The comments about evolution that amused me the most were the constant assertions that we don’t know anything about speciation—even though Allen Orr and I wrote a big technical book on that subject (Speciation; Sinauer 2004) showing that we understand quite a lot about the process.

I’m omitting nice comments about me as well as good comments defending evolution (I noticed some readers here making them), and present the ones showing both an ignorance of evolution and a hatred of Professor Ceiling Cat. I’ll just display the ignorant comments and a few of the nasty ones.

IGNORANT COMMENTS:

Whoever Ajax Martin is, he’s all over the comments parading his anti-evolutionism (people have responded to him, and you can see the pushback at the site. I’ll leave it to the readers to rebut, at least mentally, this first one.

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This one shows a profound ignorance of how we establish that something in the past as provisionally true:

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Here we see the same misconception as demonstrated above. Seriously, “nothing historical is factual?” Didn’t JFK get assassinated in 1963? Is that story telling? Didn’t the World Trade Centers topple after being hit by a plane? Fairy tale (well, to some denialists)?

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This guy dominic has nothing by way of evidence, so he just attacks Darwin because he’s “the secularists’s God”:
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Nobody ever said all of evolution can be completely explained by natural selection, for there are processes like genetic drift, that probably have a profound effect on the evolution of DNA sequences. And no, you can’t ignore evolution in the “causal mechanisms” in genetics, because the behavior and assortment of genes and chromosomes evolved by natural selection. Why are there complex DNA-repair mechanisms? Why do we have the complex process of meiosis involved in sex? Why are paternal and material chromosomes differentially imprinted? These are evolutionary questions, but Callicles can’t be arsed to think.

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Ahhh. . . here’s the old ID trope: if we don’t yet have a fully-worked out understanding or scenario of how a complex molecule evolved, evolution couldn’t have done it. It’s the prime fallacy of Intelligent Design, and I think it should have a name. Oh, right—the God of the Gaps fallacy.

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The person below needs to read Why Evolution is True. I am baffled how people can disregard the evidence as “theot581 does”, and claim that it’s “mountains of cow dung.” Does he think that all biologists, including religious ones like Francis Collins and Ken Miller are idiots who have been bamboozled into accepting cow dung? And this person, like many others in the thread, tries to draw a phony distinction between “microevolution” and “macroevolution.” There’s no hard and fast line there, and, of course, there’s plenty of evidence for extreme macroevolution, both in the fossil record (Tiktaalik, mammal-like reptiles, the progression of forms from artiodactyls to whales) and in the vestigial features that show common ancestry between, say, humans and fish, or humans and reptiles.
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Here are just three NASTY COMMENTS.  (There are more; I can haz Patreon now?) I wanted to find the best one, in which an irate reader called me a “child-man who uses the word ‘noms’ on his blog and posts about cowboy boots and cats”, but it eluded me. (If you find it, screenshot it and send it to me.)

These don’t bother me a bit: when people resort to name-calling, they got nothing. It just demonstrates their ignorance and incivility.


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And I’ll add one FUNNY COMMENT—not about me but about Tom Wolfe. Do you get it?Funny