This appears to be taken in a cat shelter, and is touted as a cat desperately trying to find a Forever Home. I hope that’s the case, and that this eager cat found its staff!
Brother Tayler on Reza Aslan
If there is a poster child for the Regressive Left, it’s Reza Aslan. Appealing to soft-headed liberals like Oprah Winfrey, Aslan gives comfort to those who simply can’t believe that any faith, including Islam, could promote evil. For if one religion can, so can they all, and the conclusion would be that superstition has a dark side. Aslan also helps resolve the cognitive dissonance of liberals who are torn between two Enlightenment values: a humanistic concern for the oppressed on the one hand (Muslims, seen as an oppressed people of color), and a promotion of equality among groups like gays and women. What do you do with a religion held by people of color that, at the same time, largely demonizes gays and women, often calls for the death of nonbelievers and apostates, and wants to spread theocracy via sharia law? Well, you simply assert that that religion simply doesn’t do those things—that the true form of Islam is what Aslan says it is: a kindly and enlightened faith, corrupted by bad people who would have done bad things even if they were Quakers.
This saccharine clip is part of the theme of Jeff Tayler’s new piece at Quillette: “Straight talk about religion: Reza Aslan peddles false wares to influential dupes.” And, sadly, in this case the dupe is Oprah:
You can see Aslan’s unctuous manner, appealing to those who don’t think too hard about what he’s saying. It is this amiable demeanor that makes what he’s saying seem palatable, while those like Maajid Nawaz, Maryam Namazie, and Ayaan Hirsi Ali, who point out that the persecution of minorities and nonbelievers is inherent in Islamic scripture, are dismissed as “native informants.” The sad part is that Tayler quotes Aslan as admitting that people do indeed commit barbarous acts in the name of Islam. But, as Tayler notes, “Yet this [admission] is not what Aslan has done, either on the air with Oprah or elsewhere.” Indeed. If you just listened to Aslan, and didn’t know anything about ISIS, the oppressive restrictions on women in many Muslim countries, the association of the faith with female genital mutilation, the widespread support for sharia law, the near-universal notion that the Qur’an is to be read literally, word for word—all of that would be incomprehensible. No, Aslan’s own myth is that nearly all Muslims are swept up in the all-loving symbolism and metaphor of that book.
But I digress; the point here is to call attention to Tayler’s piece, from which I’ve taken a few excerpts. It bears reading in its entirety:
The line Aslan is selling us — that Islam consists not of propositions (conveyed through the Quran) regarding the origins and future of the universe and our species, accompanied by instructions to all of us about how to behave, but of ethereal, infinitely malleable abstractions — “symbols” and “metaphors” and such — may pass as credible on a talk show. Yet among those for whom the faith retains its genuine, primordial characteristics as a divinely inspired blueprint for control and exploitation, backed by a harsh apparatus of enforcement — it would sound blasphemous, and would surely earn its telegenic peddler a caning — or worse. Aslan is free to espouse whatever sort of Islam he chooses, obviously, but we should not confuse his fanciful version of it with reality.
Tayler handily takes down Aslan’s claim that religion isn’t about reality or truth, but about nice stories:
. . . When Aslan then informs Oprah that “symbols and metaphors . . . define the relationship between human beings and God” he is begging the question, assuming that we already accept the existence of a supernatural being (as he can expect the famously pious Oprah to do), but which has been a matter at least thought worthy of argument, even among theologians of yore. Lest we forget, the validity of the entire Abrahamic enterprise rests on God’s factual existence, if for no other reason than He had to exist to issue the “revelations” providing the sole basis for regarding the Tanakh, the Bible, and the Quran as anything more than oversize compendia of lurid, often cruel fairy tales, and not the inerrant, irrevocable Word of God. Absent divine authorship, these tomes would merit no more respect than The Epic of Gilgamesh (from which the Flood legend surely derives) and certainly less esteem than, say, Homer’s magnificent, far more imaginative oeuvre.
. . . A shrewd operator, Aslan demonstrates that nonbelievers and skeptics have left their mark on him. He next tells Oprah that:
[W]hat I always say to people is that there is no proof for the existence or the non-existence of God. Faith is a choice. But it’s not an irrational choice. That it’s actually quite rational and reasonable when confronted with reality and the world and life itself.
The rapidly expanding sector of wised-up Americans would beg to differ, as would citizens of nine of the most peaceable, developed countries, where religion is destined to become extinct. Easy access to information (via the Internet) combined with science’s growing ability to explain away once-unfathomable mysteries are, day by day, shoring up the case for a worldview based on evidence, not superstitious dogma. Reverence for ancient texts, composed before people knew what germs were or that the Earth revolves around the sun — now that’s irrational.
If you haven’t read the Qur’an, I urge you to do so. It’s available online in several versions, including an annotated Qur’an for skeptics, with various symbols indicating the pernicious bits (and the very few kindly bits). At the American Humanist Association meetings, John De Lancie said he finally gave up on faith when he read the Bible—the well known cure for religiosity among seminarians. If you read the Qur’an, you’ll see that characterizing Islam as a “religion of peace” means that you not only have to ignore the scripture itself, but also the universal Muslim belief that its words are accurate and inerrant.

The Guardian slams Larry Alex Taunton’s book on Hitchens’s “conversion”
I’ve now read most of Larry Alex Taunton’s odious book The Faith of Christopher Hitchens: The Restless Soul of the World’s Most Famous Atheist, and I stand by my judgment that Taunton is a vulture, profiting from picking at the corpse of a man who can’t respond. As you surely know, Taunton’s book was written to suggest that, at the end of his life, Christopher Hitchens was flirting with becoming a Christian, or at least adopting a belief in God. Those who knew Hitchens—his friends, associates, colleagues, and relatives—have universally decried this thesis. Hitchens, they say as one, was a diehard nonbeliever, who was simply interested in learning about religion. He didn’t know Taunton well, or for long, and the book’s thesis rests of a couple of long road trips and discussions Taunton had with the cancer-stricken Hitchens. Taunton has clearly misinterpreted Hitchens’s interest in religion, and in his traveling companion, for a desire to find God. But most of us who have watched Hitchens’s career (and videos) have not seen an inkling of weakness toward faith. Indeed, several times during his last few months Hitchens said that if there were postmortem rumors of a deathbed conversion, they would be either lies or he would have been demented with pain or drugs.
Taunton, of course, is a devout Christian. His aim, though he denies it, is to profit from a rumor that Christians would love: that the world’s most famous atheist was flirting with God.
The Guardian now has a review of Taunton’s book by Matthew d’Ancona, “Christopher Hitchens and the Christian conversion that wasn’t.” The title tells all, and a few excerpts from the review will suffice:
There is so much wrong with this book that one hardly knows where to start. But its fundamental error concerns the nature of intellectual inquiry itself. For Taunton, there is only one such pursuit, and it is unidirectional: if you are interested in morality, you are, axiomatically, interested in religion – which, for a southern evangelical, means the gospels. When Hitchens observes that a child and a piglet are morally different, Taunton says that “this was unambiguous theism, as he well knew”.
Of course, Hitchens knew no such thing. For him, as for any atheist, morality did not need the framework of religion. Philosophy did not depend upon the supernatural, and ethics did not require a godhead to be worth discussing – a discussion that can be traced back at least as far as Socrates in Plato’s Euthyphro.
At the heart of the book is a series of conversations between Hitchens and the author, partly conducted on long car journeys across America. Hitchens, stricken with cancer, makes use of the time with Taunton to study the Gospel of John. Unfortunately, this entirely characteristic curiosity is misinterpreted by the author as the first stage of a glorious conversion.
. . . It is tempting to write off this book as no more than an outburst of epic self-deception. But its craven purpose – to claim Hitchens posthumously for evangelical Christianity – is to defame a man who was a champion of the Enlightenment and an enemy of all systems of thought that elevate one caste (priestly, or otherwise) above the rest. It is a shoddy tactic in the culture wars that began in America but are spreading in battles over theocracy, identity and social uniformity.
Far from being the double agent of the author’s addled imagination, Hitchens incarnated the pluralism in which he believed so passionately, revelling in the contradictions that are the hallmark of the authentically modern self.
He had no religion, other than friendship. Laughable in itself, Taunton’s Judas kiss serves notice yet again that the literalists of all faiths respect absolutely no limits in pursuit of their higher cause.
IF YOU BUY THIS BOOK I’LL SHOOT THE KITTEN
I can’t recall any nonbelievers making the claim that a religious person gave up their faith on their deathbed. You may say that that scenario isn’t believable, but neither is the notion that Hitchens was flirting with Christianity.
Kristof on the Authoritarian Leftism of universities: Part deux
On May 8 I wrote about one of Nicholas Kristof’s New York Times columns, “A confession of liberal intolerance.” There he promoted the idea of increased diversity in universities: not just diversity of ethnic minorities, but diversity of ideas. In particular, he called for hiring more conservative professors, since, by and large, academia comprises Leftists. Kristof didn’t favor direct affirmative action for Republican professors, not did he ask for hiring of creationists or other conservative loonies. Rather, citing studies of academic biases against conservatives (e.g., academics say they’re less likely to hire someone if he/she was an evangelical Christian, regardless of the field), Kristof asked us to consider hiring those with a record of scholarship running against the grain of the usual left-wing humanities courses. (Political leaning is, of course, irrelevant in science.)
In the hundred-odd comments on my post, many agreed, but some did not. Academia, they said, is self-selecting against conservatives, who don’t want to teach at universities—they’d rather earn big bucks. I don’t buy that one. While Kristof does admit that conservatives tend to stay away from social sciences for fear of ostracism, why not deliberately seek some out for the sake of diversity, just as we seek out qualified blacks, women, and other minorities? I’m not saying that the discrimination conservatives face is equivalent to that experienced by other minorities, but surely we should make efforts to expose students to a diversity of opinions. Remember, that’s one reason why many of us favor free speech—so that out of conflicting viewpoints one can winnow either the truth or one’s own beliefs. If that diversity of viewpoints isn’t available in the faculty, how are students supposed to adjudicate those conflicts?
Other readers argued that in many areas political viewpoints are irrelevant. And that’s true, as in science. But in many areas they are: the humanities, gender studies, economics, political science, and even divinity school—should a university be so benighted as to have one. Others said that the liberal point of view happens to be true, so what’s the point of dragging in conservative falsehoods? I don’t buy that, either. While it was said that conservatism itself “denies empirical reality,” there are many issues—abortion and affirmative action law, for instance—where there are arguments on both sides, and while facts can be adduced, judgments (like all ethical judgments) must be made on subjective preference. (I general, I agree that liberalism leads to greater well being of society, but that’s a consequentialist argument that not everybody buys.)
Finally, others noted that some brands of conservatism are simply bull-goose looney, such as that of Ted Cruz, Donald Trump, and many other Republicans. But what Kristof was calling for was not party diversity, but diversity of viewpoints: a remedy for the liberal sameness that is pervasive on campus. As an example of a quasi-conservative, or at least someone who doesn’t fit the Leftist mold, I offer up my own colleague, Judge Richard Posner, a professor at our law school with some conservative views, and who happens to be the most-cited legal scholar in the 20th century. There is no doubt about his immense value to my University.
Over the past month Kristof has been pondering his column and the reactions to it, and today published a sequel to his op-ed, “The liberal blind spot,” which comes with a nice gif:
He first notes that he got a tremendous negative reaction to the column—from liberals. He then dispels some misconceptions (“I wasn’t arguing that we should deliberately hire creationists or racists”), and offers up three arguments for increasing “viewpoint diversity”. Here they are, with Kristof’s words in quotes.
- It’s a form of bigotry.
“First, stereotyping and discrimination are wrong, whether against gays or Muslims, or against conservatives or evangelicals. We shouldn’t define one as bigotry and the other as enlightenment.
When a survey finds that more than half of academics in some fields would discriminate against a job seeker who they learned was an evangelical, that feels to me like bigotry.”
Agreed.
- Diversity has benefits.
“Second, there’s abundant evidence of the benefits of diversity. Bringing in members of minorities is not an act of charity but a way of strengthening an organization. Yet universities suffer a sickly sameness: Four studies have found that at most only about one professor in 10 in the humanities or social sciences is a Republican.
I’ve often denounced conservative fearmongering about Muslims and refugees, and the liberal hostility toward evangelicals seems rooted in a similar insularity. Surveys show that Americans have negative views of Muslims when they don’t know any; I suspect many liberals disdain evangelicals in part because they don’t have any evangelical friends.
Sure, achieving diversity is a frustrating process, but it enriches organizations and improves decision-making. So let’s aim for ideological as well as ethnic diversity.”
I agree again, though I’m less concerned with dispelling negative stereotypes against conservatives than with exposing students (and other academics) to arguments they’d otherwise miss.
- A surfeit of Leftists scholars leads to their marginalization.
“Third, when scholars cluster on the left end of the spectrum, they marginalize themselves. We desperately need academics like sociologists and anthropologists influencing American public policy on issues like poverty, yet when they are in an outer-left orbit, their wisdom often goes untapped.
In contrast, economists remain influential. I wonder if that isn’t partly because there is a critical mass of Republican economists who battle the Democratic economists and thus tether the discipline to the American mainstream.”
Well, I’m not so sure that leftist professors really are marginalized in society. In liberal Presidential administrations, liberal academics are often called upon to fill government jobs. Rahm Emanuel and Arthur M. Schlesinger, Jr. are examples from the Obama and Kennedy administrations, respectively.
Regardless, despite my own liberalism, I do think the dearth of conservatives on American campuses is a bug, not a feature. Many of us deliberately seek out conservative viewpoints to challenge and hone our own views. Those who don’t do that risk leading the dreaded unexamined life. Students don’t read newspapers, by and large, and a lot of their views are formed when they’re in college. Given that (except in schools like Liberty University), and that they’re marinated in liberal academia, what is the argument against exposing them to conservative views?
Who would I like to see teaching in colleges? George Will, for one. And although Christina Hoff Sommers is demonized by many feminists, she’s an equity feminist and could teach in a gender studies department—if she’d survive! Add your own candidates below.
Readers’ wildlife photographs
Reader Joe Dickinson has sent some marine mammals, and wants us to judge which is the cutest:
Recent encounters with sea otters (Enhydra lutris) and harbor seals (Phoca vitulina) along the central California coast got me thinking about which is cuter.
Both often look as if they are praying, although the seals use the hind flippers. I thought you would appreciate that.

Then, in fairness, I looked at my archives. One would not generally count adult sea lions as cute, but some youngsters of the Galápagos sea lion (Zalophus wollebaeki) are pretty cute. That is, of course, a Galápagos marine iguana (Amblyrhynchus cristatus ) sharing one of those photos.



Even this young adult (adolescent?) might pass as cute given the pose.

Monday: Hili dialogue (and Leon lagniappe)
Today is Monday, May 30, 2016, and it’s a holiday in the U.S.: Memorial Day. On this day in 1911, Ray Harroun won the first Indianapolis 500 motor race; as a child in Indianapolis, I used to listen to it on the radio every year, marking down the leader of each lap. Yesterday rookie Alexander Rossi won it—the first rookie winner since 2001—running out of fuel as he crossed the finish line.
Notables born on this day include Mel Blanc (1908), the voice of Bugs Bunny, Porky Pig, and many other cartoon characters. Here is his real gravestone, which many of you will understand.
Exactly one year later, Benny Goodman was born.
Notables who died on this day include Joan of Arc (1431, not sure if the calendar is the same as ours), Voltaire (1778), Wilbur Wright (1912), and Rosalyn Yalow (2011). Meanwhile in Dobrzyn, Hili is insouciant:
A: Hili, do you know where my ballpoint is?
Hili: I’m not your ballpoint’s keeper.
Ja: Hili, czy wiesz gdzie jest mój długopis?
Hili: Nie jestem stróżem twoich długopisów.
Nearby in Wroclawek, Leon is making himself into a furry statue. Notice the especially striking and bold markings over his eyes and on his front legs.
Leon: So I will be an adornment here.
And yesterday Gus took advantage of the balmy Winnipeg weather to lounge by the pond in his robe.
You won’t believe the cutest animal video ever!
Well, if there’s a mom-and-brood animal video cuter than this family of Procyon lotor, I don’t know what it is. Look at the solicitude with which Mom Lotor ensures that all her babies are inside, helping the clumsy and recalcitrant ones.
h/t: Taskin
Facebook page promotes female genital mutilation
Reader Pyers called my attention to a pretty odious Facebook page called “Islamic Female Circumcision“, which exists to justify the practice of female genital mutilation (FGM), which they euphemistically call “circumcision” But there’s plenty of pushback on the page, too; I guess they’re not removing counter-posts or critical comments. Here are two of the pro-FGM recent posts. Note that the first one explicitly makes a link between Islam and FGM:












