New Yorker: Krauss on Hitchens’s “deathbed conversion”

June 7, 2016 • 9:00 am

In the online New Yorker, physicist Lawrence Krauss debunks Larry Alex Taunton’s well-battered book on Christopher Hitchens’s supposed deathbed leanings toward Christianity. Krauss’s piece, “The fantasy of the deathbed conversion,” distinguishes itself from other debunkings in two ways: it doesn’t link to (or even mention the name of) Taunton’s egregious book, and it also discusses the general issue of purported but false deathbed conversions. (Darwin, of course, was subject to these rumors, as was Oscar Wilde).

Why, asks Krauss, are these conversions so important to Christians? The answer he suggests, which I think is correct, is that Christians are secretly fearful that God might not really exist, or that even if He does, their faith is simply the wrong one. If you’ve chosen Jesus over Mohammad, Allah will make you fry for eternity. The more people you gather into your flock, the more confidence you have that you’re right.

And why convert to Christianity rather than one of the thousands of other faiths on this planet? Good question.

At the end, though, I think Krauss goes a wee bit amiss:

In this regard, the saddest thing about these imagined deathbed conversions is that, even if they were real, they could hardly be seen as victories for Christ. They are stories in which the final pain of a fatal disease, or the fear of imminent death and eternal punishment, is identified as the factor necessary for otherwise rational people to believe in the supernatural.

If mental torture is required to effect a conversion, what does that say about the reliability of the fundamental premises of Christianity to begin with? Evangelicals would be better advised to concentrate on converting the living. Converting the deceased suggests only that they can’t convince those who can argue back. They should let the dead rest in peace.

I don’t think that evangelical Christians would have a serious problem with conversion being done under threat of torture. That, after all, is the very basis for accepting Jesus, and it’s a staple of Catholic dogma, as refined over the centuries by theologians like Augustine and Aquinas. The notion of Hell as a retributive punishment, a payback for a bad life and the mistake of having made the wrong “choice,” is alive and well to this day. And that idea says very little about the “reliability” of the premises of Christianity, at least compared to the lack of real evidence for either God or a divine Christ.

Finally, neither Taunton nor the Darwin-converters really tried to convert the dead; they simply lied about their conversion. It is, as Krauss notes, the Mormons who really try to convert people post mortem. There are some, like atheist Anthony Flew, who are rumored to have really converted to Christianity at the end (this is arguable, however).  What we see is not so much a refutation of Christianity but the equally depressing fact that believers, perhaps worried about their own beliefs, are willing to lie to buttress their faith.

By the way, if you want to hear a nice 28-minute BBC interview of Krauss by physicist Jim Al-Khalili, go here. It’s mostly about physics but also covers atheism.

h/t: Dom

Tuesday: Hili Dialogue

June 7, 2016 • 6:30 am

It is Tuesday, June 7, 2016, and I’ll shortly fly back to Chicago after a restful visit to Boston and Cambridge. (Posting will therefore be light, but remember that you get it for free.) The news says that Hillary Clinton has clinched the Democratic nomination for President, so we have the first woman candidate from either major party. On this day in 1893, Mohandas Gandhi committed the first of his many acts of civil disobedience, refusing to move from the first-class section of a train. Notables born on this day include Paul Gaugin (1848), Gwendolyn Brooks (1917), and Liam Neeson (1952). Those who died on June 7 include Jean Harlow (1937), Alan Turing (1954), Dorothy Parker (1967), E. M. Forster (1970), and Henry Miller (1980). Meanwhile in Dobrzyn, Hili and Cyrus reminisce, sharing a semi-tender moment:

Hili: You see? In the beginning you wanted to eat me.
Cyrus: And I regret sometimes that I didn’t do it.
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In Polish:

Hili: No widzisz, a na początku chciałeś mnie zjeść.
Cyrus: I czasem żałuję, że tego nie zrobiłem.
And out in Winnipeg, Gus wants to get baked:
Gus: Got catnip?
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A repentant visitor to a National Park

June 6, 2016 • 2:00 pm

Matthew Cobb manages to find this stuff, since he does the Twi**erz and I don’t.

The Park Service’s explanation from the Sequoia and King’s Canyon National Parks Facebook Page:

Have you ever wanted to take a pine cone home from the park? It’s actually against park rules to do so. Why? It’s a tough environment here. The animals need their nibbles and the area needs the seeds and vegetation. Also, cones and other plants deteriorate and help to create soil in this rocky environment.

Check out this note that we received from a young visitor. It isn’t a pine cone – it’s a Giant Sequoia cone, of course. But we are so glad this young person thought about the park’s preservation messages. Thanks for leaving Sequoia and Kings Canyon Parks as you found them. And, thanks for sending this back, buddy! (Photo Credit: Meredith Elgart)

 

Travels: Boston and Cambridge, Part Trois

June 6, 2016 • 1:00 pm

A visit to Cambridge wouldn’t be complete without an evening and a home cooked meal at the house of my friends Andrew Berry and Naomi Pierce. As I’ve said in an earlier post, Andrew is a tutor and lecturer in biology at Harvard, an expert in Alfred Russel Wallace and Darwin, while Naomi is a professor of biology and Curator of Lepidoptera at Harvard’s Museum of Comparative Zoology. Before I went over for dinner last night, I learned that the other guests would be Dick Lewontin, my Ph.D. advisor, and Chris Adams, a good friend of Andrew and Naomi who, besides being a dermatologist, is a terrific ceramics artist who makes fantasy “biomorphic” plants and animals.

Lewontin, known forever to all of us as “The Boss”, is in good nick at 87, and his hair hasn’t yet turned completely gray!

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The professor proffering noms:

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Naomi is a splendid cook, and the noms were toothsome. Here is a beef stew with vegetables, served with spring greens: brussels sprouts, asparagus, and fiddleheads (young, uncurled ferns):

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A salad of heirloom tomatoes, basil and avocado:

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And a classic New England dessert: strawberry shortcake, but served on a biscuit rather than with cake. I like this better than the conventional cake-y version:Noms 3

Good noms and good friends:

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Andrew and Naomi have a large collection of Chris’s ceramics. This group, in the dining room, is called “Adaptive Radiation,” for they’re all variants on a common biological theme:

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Here’s a photo of Chris from Harvard Magazine, in front of an exhibition he had at Harvard called “Life.” It displayed over a thouand pieces, and you can see both plantlike and animal-like forms:

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NASA gives $1 million grant to a theological organization to study the religious implications of extraterrestrial life

June 6, 2016 • 11:00 am

Well if this don’t beat all! According to the webpage of the Center of Theological Inquiry (CTI), NASA (the National Aeronautic and Space Administration, a part of the U.S. government), has given a huge grant to the CTI to study the implications of extraterrestrial life for religion. The money will fund a team of scholars, including theologians. I quote the announcement in its entirety:

The Center of Theological Inquiry (CTI) is pleased to announce that it has been awarded a grant by the NASA Astrobiology Program to convene an interdisciplinary inquiry into the societal implications of the search for life in the universe.

The project is intended to refresh and expand scholarly and public dialogue on this subject, which is of growing interest due to the discovery of thousands of extrasolar planets and the ongoing search for potentially habitable environments in our solar system and beyond. With this $1.108 million grant, CTI will oversee a resident team of visiting scholars in theology, the humanities, and social sciences that will conduct an interdisciplinary inquiry on the societal implications of astrobiology, the study of the origins, evolution, distribution, and future of life in the universe.

This inquiry will extend over two academic years from 2015 to 2017. It will focus on the societal implications of astrobiology’s current research goals and findings, which will be studied in symposia and video-linked conversations with leading scientists in the field. Applications will be welcomed from collaborative scholars who are examining the concerns raised by astrobiology for the humanities, or pursuing research on societal issues related to the evolution and future of life.

Announcing the NASA grant, CTI’s director William Storrar said, “The aim of this inquiry is to foster theology’s dialogue with astrobiology on its societal implications, enriched by the contribution of scholars in the humanities and social sciences. We are grateful to the NASA Astrobiology Program for making this pioneering conversation possible.”

CTI is an independent academic institution for interdisciplinary research on global concerns with an international visiting scholar program in Princeton, NJ. Further information on CTI’s resident program and application process can be found on the Center’s website at: www.ctinquiry.org. The Request for Proposals on this topic for the 2015-2016 academic year can be found here, with the online application window open from December 15, 2014 to January 31, 2015.

On the page that lists the “research team,” you can also read the bit below. Guess who else is part of the program?

Yep, you got it:

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So now we have the U.S. government teaming up with the odious John Templeton Foundation, giving one million dollars of taxpayers’ money for a stupid and meaningless attempt to figure out what will happen if we find life on other planets. I expect they will deal with the Big Questions about whether space aliens could be saved by believing in Jesus, or if they might go to limbo instead of Hell because they never got a chance to hear the Good News. Alternatively, as Michael Ruse has suggested, there might have been an intergalactic Jesus who flew from planet to planet bringing salvation.

Seriously, this is an outrage and a huge waste of money. I also see it as a violation of the First Amendment, for it is an unnecessary entanglement of church and state. But even if it were legal, it’s completely ridiculous. What was NASA thinking? Think how many lives could be saved in Africa or India if that money went to provide food or clean water?

Here are the CTI’s “honorary trustees”:

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Can religion answer “The Big Existential Questions”?

June 6, 2016 • 9:35 am

Here we have another person blathering on about the limits of science, emitting the usual noises about how science, whatever its value in materially improving our species, can’t answer the Big Questions.

This time it’s Nathan Gardels, editor in chief of the WorldPost, a branch of the fluffy Huffington Post, and his piece is “How science is resurrecting the religious imagination.” Even the very title offends me. If science has stimulated the “religious imagination,” it’s only to confect new stories and metaphors to replace religious claims that science has falsified. See, for example, how the mind of the Discovery Institute has been “stimulated” to make up bogus stories about God’s intrusion into evolution.

I don’t understand how a rational person can believe that, without religion, democracy would crumble, underlain as it supposedly is with Judeo-Christian values. All you have to do is look at Europe—Scandinavia in particular—to see that Western nations that are largely atheistic are not not marinated in the “lethal concoction of nihilism and technical prowess” that Gardels decries in the passage below. Nor does the concept of treating humans with respect and dignity require that we believe we’re made in God’s image. Quoting a Nobel-prize-winning poet who is soft on religion does nothing to establish this thesis:

Science has no knowledge of being. It can only report that we are a collection of cells. A bundle of nerves. An immune system. “Being,” “the person” and “human dignity” are concepts arising instead from the religious imagination. In Islam, our body is God’s trust. In the Judeo-Christian heritage the person is inviolable because he or she is a reflection of God’s grace, made in God’s image.

If we no longer believe in this link between the person and the sacred, as the Nobel Prize-winning poet Czeslaw Milosz has reflected, the bottom falls out of the values that underlay liberal democracy, leaving a lethal concoction of nihilism and technological prowess.

And this, of course, is a blatant lie:

Increasingly, societies speeding toward the future are looking to traditional religion for moral and ethical guidance as they commit to their mutation in the new age of biology.

All societies, or at least Western ones, are becoming more secular, and their inhabitants increasingly looking to either nontraditional religion, “spirituality,” or simple humanism for this ethical guidance. It always amazes me how blatantly people ignore the data about religion’s wane, asserting just the opposite.

The whole tenor of Gardels’ post is that religion is the only source of moral guidance in the world, and he quotes many religion-friendly philosophers to that end. It’s as if the man never heard of Euthyphro.

Note the liberal use of quotations (rather than evidence) to support his thesis.

What is certain is that the faster the pace and the greater the scope of scientific discovery, the more the religious imagination will be stirred. As French philosopher Henri Bergson wrote of our technological society in “The Two Sources of Morality and Religion,” “in this disproportionately magnified body, the soul remains what it was, i.e., too small to fill it and too feeble to direct it. … this enlarged body awaits the supplement of soul, the mechanical demands the mystical.”

The Polish philosopher Leszek Kolakowski put it in more definitive terms. “As a whole, mankind can never get rid of the need for religious self-identification,” he told me in an interview at Oxford in 1991:

“Who am I, where did I come from, where do I fit in, why am I responsible, what does my life mean, how will I face death? Religion is a paramount aspect of human culture. Religious need cannot be excommunicated from culture by rationalist incantation.”

The more scientific discovery reveals, the more we realize it can’t answer the great existential questions. In the end we are compelled to agree with Kolakowski’s conclusion: “Man does not live by reason alone.”

It’s palpably false that mankind can’t rid itself of the need for religion. Of course there will always be some folks who need the succor of religion, but if the last century has taught us anything, it’s how easily society can rid itself of faith.

Further, I don’t know where people get the idea that religion can actually answer the “Big Questions.” It can address them, but every religion has a different answer. Take the question of “what does my life mean?” NO religion can answer that question.  Catholicism may assert that the “meaning of life” is to worship and obey God, but nonbelievers, Buddhists, and Unitarians would disagree. And what it means to “obey God’s will”, of course, differs drastically among faiths.  As I’ve written before, what people construe as “the meaning of their life” is simply a post facto characterization of having done what they like and pursued those things that give them satisfaction. Religion can’t answer the Big Questions any better than a combination of humanism and rational thought. In fact, I’d take humanistic over religious morality any day.

The questions “who am I?” and “where did I come from?” can, of course, be answered by science. Construing them in any other way produces nonsense. “Why am I responsible?” has philosophical and humanistic answers. As for “How will I face death?”, that depends on what you choose to believe, and even that differs even among members of a single faith. Some Catholics will face death with equanimity, others with fear and terror. By and large, Jews don’t believe in an afterlife, something that also conditions your attitude towards death.

Even the most obvious Big Question—”Is there a God?”—cannot be answered by religion. Most of them say “yes,” but of course Hindus accept more than one god, and for us nonbelievers that answer is a nonstarter.

It’s a sign of the toxic effects of religion that it turns people into Rationalizing Machines forced to perpetuate the meme of faith because it’s supposedly good for society. All reason, all evidence, shows us that societies can do just fine without religion, and that nonbelief does not entail immorality. Gardels is clearly a smart guy, but when he writes about religion and society, it’s as if his brain has been commandeered by the faith meme, just as the brain of some ants are commandeered by a fungus to help spread fungal spores.

And really, is there any big question that religion can answer? I’m asking seriously; post your thoughts below.

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UPDATE: Re the penultimate paragraph above, Reader Pliny the In Between had the same idea back in 2014. Click to enlarge:

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Readers’ wildlife photos

June 6, 2016 • 7:30 am

As I’m traveling, I’ll post pictures that have arrived in the last several days. And, of course, those come from our prolific and talented contributor Stephen Barnard of Idaho:

I believe this is an Alligator Snapping Turtle (Macrochelys temminckii). I could be wrong, but it looks different from the common snappers I’ve seen. Photographed in Florida.

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Cinnamon Teal (Anas cyanoptera) in sunset light.

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Read-tailed Hawk (Buteo jamaicensis) chicks. Mama wasn’t happy to see me hanging around.

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Also, Desi (Haliaeetus leucocephalus) taking off from the nest to chase some ravens.

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