A glowing sea turtle: the world’s first biofluorescent reptile

October 1, 2015 • 12:00 pm

National Geographic reports the discovery that the hawksbill sea turtle (Eretmochelys imbricata), the most endangered of all marine turtles, is biofluorescent: it absorbs blue light from the ocean and, after that light is transformed into different light by photosensitive molecules, it’s reflected back as a panoply of different colors. This differs from bioluminescence, which is the emission of nonreflected endogenous light produced wholly by chemical reactions. Bioluminescence is found in many organisms, including fish, jellyfish, and marine microorganisms, while biofluorescence has been seen only in fish, corals, and now this turtle. Here’s what the fluorescent hawksbill looks like, filmed by the discoverer, marine biologist David Gruber. The colors are the reflection of the camera’s blue light, which matches wavelengths found in the ocean.

We have no idea why the turtle does this, or even whether it’s an adaptation. Perhaps it’s only a byproduct of some other aspect of the turtle’s metabolism or morphology. Gruber and Alexander Gaos (a researcher on turtles not involved in the discovery) speculate that the fluorescence helps camouflage the turtle at night, but of course we don’t know for sure:

“[Biofluorescence is] usually used for finding and attracting prey or defense or some kind of communication,” says Gaos. In this instance, it could be a kind of camouflage for the sea turtle. (See pictures of insects that are masters of camouflage.)

The hawksbill’s shell is very good at concealing the animal in a rocky reef habitat during the day, Gaos explains. “When we go out to catch them, sometimes they’re really hard to spot.”

The same could be true for a habitat rife with biofluorescing animals—like a coral reef.

In fact, Gruber pointed out that some of the red on the hawksbill he saw could have been because of algae on the shell that was fluorescing. The green is definitely from the turtle though, he says.

The problem I see with the “camouflage” explanation is twofold. First, as far as I know nothing preys on adult hawksbills except humans. Perhaps the camouflage is there to protect babies against predators, but that wasn’t suggested. Further, the prey of hawksbills isn’t likely to avoid them when they’re camouflaged, because their prey is largely sessile or nonvisual (the main diet of this turtle is sponges, supplemented with jellyfish). There’s not much need, then, to hide yourself from such prey. I could swell the suggestions by speculating that it’s a mate-recognition adaption, enabling males and females to find each other in the dark, but that too is pure speculation.

h/t: Hempenstein

An updated Pascal’s Wager: Just as bad as the old one

October 1, 2015 • 10:20 am

I am continually told that I should not engage in philosophy without professional credentials in that area, even though I am now co-author with a Credentialed Philosopher™, Maarten Boudry, on a peer-reviewed philosophy paper. But this credential mongering loses force when I see real professors of philosophy engaged in lucubrations that are so transparently dreadful that even a biologist can recognize them as tripe. Even worse—these  lucubrations often appear in places like the New York Times.

I refer in particular to “The Stone” column, which for reasons unaccountable continues to publish the philosophical musings of Gary Gutting, a professor of philosophy at the University of Notre Dame and a frequent subject of criticism on this site. Besides teaching introductory philosophy at Notre Dome, Gutting is even rumored to get paid for his NYt contributions. It is a crime against philosophy then, that he has earned not only column space but money for his latest “advance” in the philosophy of religion, “Pascal’s Wager 2.0.

I needn’t refresh readers here on Pascal’s Wager or the many reasons why it’s bogus (go here for a comprehensive introduction). Among its problems are the diverse array of gods on which one must wager, forcing you to choose one (if you guess wrong, you could fry); the notion that any reasonably smart god could see that your belief is based purely on expediency and self-interest; and the indubitable fact that it’s nearly impossible to force yourself to believe in something you find improbable.

Gutting apparently realizes all this, and proffers his own version of Pascal’s Wager. But in the end it’s no better than the original version. Pascal’s Wager 2.0 differs by taking God out of the picture completely, asking nonbelievers simply to accept something Bigger than Themselves instead of just being atheists who rejects anything supernatural.

The trouble with the piece involves what Gutting considers “Bigger than Oneself”. Throughout the essay, it wavers between simply accepting a philosophical or ethical worldview, which many atheists have done anyway, to belief in an unspecified Beneficent Power (clearly supernatural), to accepting religion itself. Gutting can’t even keep his argument straight. In the end, though, Gutting seems to settle on Pascal’s Wager as asking atheists to accept the possibility of the supernatural, even though he touts no heavenly reward for such belief. Instead, the reward is simply more satisfaction with one’s life on Earth.

But before we get to Gutting’s New Clothes Wager, I present the only good bit of the article: the author’s tacit admission that doubt about religious truths is growing:

I don’t claim that my version of the wager argument is a faithful explication of what Pascal had in mind. It is, rather, an adaptation of the argument to our intellectual context, where doubt rather than belief is becoming the default position on religion. But I do think that this version avoids the standard objections to the usual interpretations of the wager argument.

Yes, it avoid the standard objections to the usual interpretations of Pascal’s Wager, many of which turn on the assumption of an afterlife. But it replaces them with other objections: namely, that Gutting can’t decide what we’re supposed to wager on.

First, he says that we doubters should embrace a “doubt of desire rather than a doubt of indifference.” In other words, he challenges atheists to believe something that we want to believe, which in Gutting’s case is a Beneficent Power:

I propose to reformulate Pascal’s wager as urging those who doubt God’s existence to embrace a doubt of desire rather than a doubt of indifference. This means, first, that they should hope — and therefore desire — that they might find a higher meaning and value to their existence by making contact with a beneficent power beyond the natural world. There’s no need to further specify the nature of this power in terms, say, of the teachings of a particular religion.

Well, this may not be the teachings of a particular religion, but it’s certain belief in something supernatural, and that’s clear. This Power is not only a “power”, but a “good power”, and is “beyond the natural world.” In other words, it’s supernatural. That makes it religious. And the benefit is more happiness in this world (granted, a goal to be desired):

The argument begins by noting that we could be much happier by making appropriate contact with such a power.

But wait—maybe the power isn’t supernatural or religious after all!:

Unlike the traditional versions, this wager does not require believing that there is a God. So the standard drawbacks of self-deception or insincerity don’t arise. The wager calls for some manner of spiritual commitment, but there is no demand for belief, either immediately or eventually.

Well, if it doesn’t require believing in a God, what is this Beneficent Supernatural Power? It sounds suspiciously like a God to me. But Gutting says that other stuff can also be Beneficent Powers. It is here that he goes off the rails by touting philosophy, meditation, and ethics as manifestations of that supernatural Power. Note the waffling here (my emphasis below), in which “religion” suddenly expands to encompass philosophy, ethics, and meditation. These, despite Gutting’s claim, are not “things beyond the natural world”, though some are not “knowable” (I presume he means “derivable”) via science:

The wager calls for some manner of spiritual commitment, but there is no demand for belief, either immediately or eventually. The commitment is, rather, to what I have called religious agnosticism: serious involvement with religious teachings and practices, in hope for a truth that I do not have and may never attain. Further, religious agnosticism does not mean that I renounce all claims to other knowledge. I may well have strong commitments to scientific, philosophical and ethical truths that place significant constraints on the religious approaches I find appropriate. Religious agnosticism demands only that I reject atheism, which excludes the hope for something beyond the natural world knowable by science. [JAC: atheism doesn’t totally exclude the acceptance of something beyond the natural world knowable by science; it claims merely that we lack evidence for that.]

. . . But we can decide for ourselves how much worldly satisfaction is worth giving up for the sake of possible greater spiritual happiness. And, it may well turn out that religious activities such as meditation and charitable works have their own significant measure of worldly satisfaction. Given all this, what basis is there for refusing the wager?

In what world must we suddenly construe meditation, charitable works, ethics, and philosophy as “religious activities”, or accept some Power to practice them?  I accept Gutting’s proposition that one may find greater happiness by establishing a connection with something greater than oneself, even if that thing be the physical universe in all its splendor. Indeed, that is Sam Harris’s message in his book Waking Up. But that is not the same thing as establishing a connection with a supernatural Beneficent Power.

One interpretation of Gutting’s garbled message is that he thinks that even if we nonbelievers establish connection with nonreligious stuff like philosophy and ethics, we will be rewarded by the Big Power for making that connection, and that’s why we should believe in the Big Power. Alternatively, he may feel that we can’t achieve spiritual satisfaction without believing in the supernatural. But these interpretations are belied by Gutting’s own words (my emphasis below):

I don’t claim that my version of the wager argument is a faithful explication of what Pascal had in mind. It is, rather, an adaptation of the argument to our intellectual context, where doubt rather than belief is becoming the default position on religion. But I do think that this version avoids the standard objections to the usual interpretations of the wager argument. It does not require belief and isn’t an attempt to trick God into sending us to heaven. It merely calls us to follow a path that has some chance of leading us to an immensely important truth.

We can argue (but I won’t here) whether particular philosophical and ethical paths, or charitable work, constitute “truths”. It may be true in the scientific sense that such connections make us happier, and that charity will make its recipients happier, But the nature of Gutting’s “immensely important truth” remains elusive. Nevertheless, in the paragraph above Gutting clearly says that his argument does’t require “belief”. This is in strong contrast to his earlier claim that to get these spiritual benefits we must make contact with a supernatural beneficent power. In other words, we must make a James-ian leap of faith. But it takes no leap of faith to, say, try meditating or working in a soup kitchen as a way of establishing a greater connection with something.

In the end, Gutting founders on his own belief in God, unable to fully replace it with the kind of secular humanism that he also construes as “religious.” His equivocation leads him to produce a muddled and confusing essay. And he got PAID for something that would probably get the grade of C in an introductory philosophy course.

I’ll close with something that Maarten Boudry, my Belgian philosopher co-author on our paper, said about Gutting’s essay:

I wonder if Gary Gutting, rather than signing a contract with the NYT, would accept the remote possibility of receiving a handsome monetary reward, to paid by an invisible Editor whom he has never met and never heard of, and who may or may not exist.

The Pope met secretly with Kim Davis

October 1, 2015 • 9:00 am

According to both the New York Times and NPR, during his U.S. visit Pope Francis met not only privately with gay-marriage-license-refuser Kim Davis, but secretly. From the Times:

Vatican officials initially would not confirm that the meeting occurred, finally doing so on Wednesday afternoon, while refusing to discuss any details.

. . . On Tuesday night, her lawyer, Mathew D. Staver, said that Ms. Davis and her husband, Joe, were sneaked into the Vatican Embassy by car on Thursday afternoon. Francis gave her rosaries and told her to “stay strong,” the lawyer said. The couple met for about 15 minutes with the pope, who was accompanied by security guards, aides and photographers.

“I put my hand out and he reached and he grabbed it, and I hugged him and he hugged me,” Ms. Davis said Wednesday in an interview with ABC News. ‘Thank you for your courage.’”

The Vatican confirmed the meeting only after it was reported by Robert Moynihan on the website Inside the Vatican, which reported as well that the Pontiff gave Davis and her husband a rosary:

“The Pope spoke in English,” she told me. “There was no interpreter. ‘Thank you for your courage,’ Pope Francis said to me. I said, ‘Thank you, Holy Father.’ I had asked a monsignor earlier what was the proper way to greet the Pope, and whether it would be appropriate for me to embrace him, and I had been told it would be okay to hug him. So I hugged him, and he hugged me back. It was an extraordinary moment. ‘Stay strong,’ he said to me. Then he gave me a rosary as a gift, and he gave one also to my husband, Joe. I broke into tears. I was deeply moved.

As I reported a few days ago, Francis, meeting with reporters aboard his plane “Shepherd One,” affirmed that people with religious objections to the duties required by their jobs should have the “right” to conscientiously refuse those duties, and of course the Pope was obliquely referring to Kim Davis and the fracas aroused by her refusal to issue marriage licenses to gays. Their meeting, which must have been requested by the Pope (I doubt Davis would have thought to ask for it, though perhaps her prominent supporters did), can only convey the Pope’s support for Davis’s actions, which in turn means the Vatican’s continuing disapproval of rights for gays, as well as their approval for those who refuse to grant such rights on religious grounds. What else could the Pope’s words “Stay strong” and “Thank you for your courage” mean?

And that’s precisely how Davis took it. As NPR reports:

“Just knowing the pope is on track with what we’re doing, and agreeing, you know, kind of validates everything,” Davis tells ABC News Wednesday morning, speaking about her meeting with Pope Francis and the stand she has taken against same-sex marriage.

She adds, “I’ve weighed the cost, and I’m prepared to do whatever it takes.”

I have yet to see a mainstream American venue, like the New York Times or the New Yorker, point out in an editorial the disparity between Francis’s words and his actions (or rather, his inaction in changing repressive Catholic dogma). Those who claim that Francis really is a liberal pope, committed to changing Church dogma, but moving very slowly because that’s the only way to do it, must explain this secret meeting with Davis as well as his encouragement of her actions. If he really wanted the Church to eventually deep-six its position on gays, the worst way to do it is to provide succor for those who want to deny gays their legal rights.

The Pope is not liberal: he still opposes women’s equality, abortion, and rights for gays. He won’t even mention population growth as a factor causing degradation of the environment. At best his values are those of a Reagan-era Republican. So let us not call the man “liberal”, for while he gives lip service to Enlightenment values, he secretly meets and encourages bigots like Kim Davis.

h/t: Les

Readers’ wildlife photographs

October 1, 2015 • 7:15 am

Today we feature the bird photos of reader Damon Williford from Texas.

Black-bellied whistling-duck (Dendrocygna autumnalis):

Black-bellied Whistling-duck (Dendrocygna autumnalis)_Port Aransas_2015-08-09

Buff-bellied hummingbird (Amazilia yucatanensis):

Buff-bellied Hummingbird (Amazilia yucatanensis)_Kingsville_2015-08-13

Buff-breasted sandpiper (Calidris subruficollis):

Buff-breasted Sandpiper (Calidris subruficollis)_Bishop6_2015-08-09

Dickcissel (Spiza americana):

Dickcissel (Spiza americana)_Riviera_2015_05-03

Golden-fronted woodpecker (Melanerpes aurifrons):

Golden-fronted Woodpecker (Melanerpes aurifrons)_Kaufer-Hubert MP_2015-08-01

Green jay (Cyanocorax yncas):

Green Jay (Cyanocorax yncas)_Sarita_2014-03-15

Hooded oriole (Icterus cucullatus):

Hooded Oriole (Icterus cucullatus)_Kingsville_2015-06-28

Thursday: Hili dialogue

October 1, 2015 • 1:36 am

I am posting my first Hili Dialogue as Professor Ceiling Cat, Emeritus. All I can say is that I feel the same as yesterday, except that I have a warm feeling from all the kind readers who wrote in to congratulate me and say “thanks.”  And now business will resume as usual. One note: posting may be virtually nonexistent tomorrow as I am giving the biology convocation lecture at Nicolaus Copernicus University in Torun.  It will be Everything About Evolution (why it’s important, the evidence, misconceptions about it, why people resist it, and its importance, both practically and for one’s worldview)—all crammed into half an hour! But I’ve managed to do it. Now if I can also manage to tolerate a coat and tie (required for such a formal occasion), I’ll survive; and I’m promised a tour of the beautiful city of Torun and a big traditional Polish lunch afterwards. I will of course take photos. Meanwhile in Dobrzyn, it’s overcast today, and Andrzej is messing with a famished Hili. Their dialogue even has a title:

THE PANTRY
Hili: So this is where you keep the cans!
A: Shall I open some beans for you?
Hili: No stupid jokes, please.
P1030412
In Polish:
SPIŻARNIA
Hili: To tu są wszystkie puszki!
Ja: Otworzyć ci fasolę?
Hili: Bez głupich żartów, proszę.

I retire today

September 30, 2015 • 4:01 am

Before people who like this site worry that I’m retiring from writing here, let me clarify. That is not what I mean by “retiring.”  Posting here will continue as usual, though there will be only two posts today. As of 4:30 p.m. Chicago time, I’m retiring in the conventional sense—from my job at the University of Chicago. As I sleep tonight in Poland, seven hours ahead of Chicago, I will be transformed from Professor to Professor Emeritus (or, on this site, to Professor Ceiling Cat, Emeritus).

This has been in the offing for two years, but I don’t often post here about personal issues, and wanted to delay this news until retirement was a fait accompli. And, as today’s Hili dialogue suggests, not that much will change for me, save that I will no longer do research with my own hands or teach students (emeritus faculty aren’t allowed to teach at Chicago). I get to keep my office, and will still work hard, but the nature of that work will change a bit.

Several years ago, I began to realize that my job as a scientist and academic was not as challenging as it had been for the previous 35 years. I had mastered the requisites of such a job: doing research, writing papers, mentoring and teaching students, getting grants, and so on.  The one challenge left was discovering new things about evolution, which was the really exciting thing about science. I’ve always said that there is nothing comparable to being the first person to see something that nobody’s seen before. Artists must derive some of the same satisfaction when creating new fictional worlds, or finding new ways to see the existing world, but it is only those who do science—and I mean “science” in the broad sense—who are privileged to find and verify new truths about our cosmos.

But finding truly new things—things that surprise and delight other scientists—is very rare, for science, like Steve Gould’s fossil record, is largely tedium punctuated by sudden change. And so, as I began to look for more sustaining challenges; I slowly ratcheted down my research, deciding that I’d retire after my one remaining student graduated. That decision was made two years ago, but the mechanics of retirement—and, in truth, my own ambivalence—have led to a slight delay. Today, though, is the day.

What am I going to do now? Well, I’m not going to take up golf, which I always found a bit silly. I won’t do any more “bench work”—research with my own hands—but I’m not going to abandon science. I will still write about it, both on this website and in venues like magazines and their e-sites, and I’m planning a popular book on speciation. Writing, for me, is the New Big Challenge, and one that can never be mastered. My aspiration is to write about science in beautiful and engaging words, and to find my own voice so that I’m not simply aping the popular science writers I admire so much. That is a challenge that will last a lifetime, for there is never an end to improving one’s writing.

And I do plan to travel more, visiting those places I’ve longed to see but haven’t had time: Antarctica, Australia, Southeast Asia, Bali, the wildlife refuges of Africa, Patagonia, and so on.

But let me look back now, for I feel the urge to close my academic career by summarizing it.

When I was applying for jobs, my advisor, Dick Lewontin, used to write in his recommendation letters something like this: “If Jerry has one fault, he’s too self-deprecating and tends to sell himself short.” He was right, for I never wanted to succumb to the arrogance of those who internalize the admiration they receive. But today I’ll try to be honest without being too self-deprecating.

So what have I accomplished? First, it’s been a good career. Scientifically, I’ve accomplished far more than I ever imagined. In truth, had I known as a graduate student the hurdles I’d have to surmount to become a professor at a great university and accomplish a goodly amount of widely cited research, I probably would have given up.  But I didn’t look at the whole track: I took things one hurdle at a time. Now I’m at the end of the race, and though can’t say I’ve won, I’m happy with my finish.

What am I proudest of? My research, of course, for the desire to find out things was what made me a scientist. The pivotal moment was when, as an undergraduate in genetics class, we were given two tubes of fruit flies, one with white eyes, the other with the normal reddish-brown eyes. We were assigned the job of finding out what mutation caused the eyes to lose pigment. When I crossed the flies from the two tubes, the offspring had normal-colored eyes, but when those “F1 progeny” were crossed among themselves, one got four colors in the offspring: normal, white, and two new colors: dark brown and bright orange. How could that be? I remember puzzling this out, and then the solution came to me in a flash while sitting on the bleachers in swimming class. The white-eyed flies must have two mutant genes, one that blocked the production of red pigment (producing brown eyes), and one blocking the brown pigment (orange eyes). When both mutations were present, no pigment was produced, ergo white eyes. I went back to the lab, tested that theory, and found not only that I was right, but that the two genes resided on the same chromosome (the second), though they were far apart. I gave them cumbersome names, but they were in fact the classic mutations cinnabar and brown.

The excitement of that moment, and the clean results I got when testing my hypothesis, is what made me an evolutionary geneticist. Since then, I’ve always tried to do experiments in which the result are clean: experiments in which there are two possible outcomes that are easily distinguishable. While the study of evolution is often messy, evolutionary genetics is neater, and both my students and I have concentrated on studies in which the results unequivocally favor one hypothesis rather than another. It all goes back to that moment in gym class.

I am proud of my work on speciation, and I will try not to be overly modest when claiming that I think I helped revive the study of how species form, at least in a genetic sense—a research area that had lain moribund for many years. There is now a cottage industry of work on speciation, much of it inspired by the work my students and I did at The University of Maryland (my first job) and then at The University of Chicago. The specific things we found, and what they meant, will of course be immersed in and then covered by the stream of science, and our names will be forgotten. But that is the fate of most of us, and it is enough for me to have shunted the evolutionary-biology stream towards one of its more important questions: why is nature divided up into lumps (species) instead of forming a complete organic continuum? And how do those lumps form? I was privileged to have made a few discoveries that helped answer these questions, and to have inspired others to make even more discoveries.

What I’m proudest of, I suppose, is the book I wrote with my ex-student Allen Orr, Speciation, published in 2004. It took each of us six years to write, was widely acclaimed and, more important, was influential. I still see that book as my true legacy, for it not only summed up where the field had gone, but also highlighted its important but unsolved questions, serving as a guide for future research.

I’m also very proud of my graduate students, which are one’s human legacy: the academic sons and daughters whose work will change the course of science long after I’m gone. I have had a very small output of students: only four, with one of them opting for a career in science writing. The other three are well-known academics, and I’m immensely proud that they’re all seen as “stars.” I can’t really claim credit for their accomplishments, as they were all self-starters, nor can I say that I had an eye for talent. All I can say is that I sat in the lab with them, engaged in nonstop conversation about science as we “pushed flies” together (counted and manipulated flies under the microscope with ermine-fur paintbrushes); and I think that conversation helped motivate and guide them.

And I’m proud that up to the very end I did my own research with my own hands. I don’t fault those senior scientists who tell others what to do and sit in their offices writing up the results of that guided research, but being a lab manager was never my forte. In fact, given that I loved to work at the bench, I didn’t have time to manage others, and this also constrained me to have only one student at a time. (I’ve also had only one postdoc, and I am proud of her accomplishments as a molecular evolutionary geneticist.)

On a more mundane level, I’m proud of having never gone without grant support for my entire career, something that’s a rarity in these days of tight funding. I had the same grant, renewed every three years, for over three decades: “The genetics of speciation.” I am immensely grateful to the National Institutes of Health for providing the largesse for all my research.

What could I have done better? To a determinist like me, regrets are unproductive (though perhaps useful to others), as I couldn’t have done other than what I did. But I wish I had been a better teacher, especially of undergraduates. Given that my true love was research, and that one is evaluated at a place like the University of Chicago largely on research rather than teaching, I probably put too little effort into teaching. I wish I had had interacted more with my undergraduate students, for at the University of Chicago they are a bright and curious bunch. My teaching ratings always came in about average, and I always wished they were higher. On the other hand, a lot of my research was done in collaboration with undergraduates who asked to work in my lab after taking my evolution course, and several of these have gone on to careers in either science or medicine.

The University of Chicago is a diverse and stimulating place: we have great professors and courses in every area of the liberal arts and sciences. I wish I had interacted more with my diverse colleagues over my career. The University is a bit Balkanized, though, so such opportunities are rare, and there’s precious little time. But I love the humanities, and wish I had sat in on courses in English, philosophy, history, and the sciences of physical anthropology, paleontology, and so on. Perhaps I’ll have more time to do that now. But at least I fulfilled the two vows I made as an aspiring academic: I would never leave college, and I would always have a job in which I could wear jeans to work.

Academics who retire are often asked what advice they have for younger folks. (I have in fact been asked that question repeatedly throughout my career.) And of course we all tend to advise people to do exactly what we did! For that is really all we can say: do the things that, we think, helped make us personally successful. And here I’ll mention two things, both of which characterized my own career. Perhaps these can influence the neuronal wiring of younger researchers and affect their own lives.

First, there is no substitute for hard work. Brains are not enough, and, in truth, I’ve never seen myself as particularly smart. But I have worked very hard—often seven days a week—and it is to that hard work that I attribute what success I’ve had. Good ideas are few—I’ve had about three in my life—but everyone has the capacity (though not perhaps the inclination) to work hard. To all grad students, then: if you’re not in the lab on weekends, you’re not doing it right. That is not to say that you shouldn’t have a life outside the lab, for of course that’s vital, but if you’re passionate about your work, you’ll want to do it outside conventional work hours. Science is not a nine-to-five job.

The second bit of advice was imparted by my mentor Dick Lewontin at his “pre-retirement” party at Harvard, when he stood up in front of the coelacanth—the “living fossil” fish preserved in a tank of formalin, which Dick pointed out as an appropriate backdrop. He ended his brief remarks by emphasizing the one thing he wanted the younger generation to absorb. It was this: if you’re a professor, DO NOT slap your name as an author on the papers of your students—at least not unless you did substantial work on the project. Such gratuitous co-authorship inflates your curriculum vitae in a less-than-honest way, and also diminishes the accomplishments of your students.

It is a truth universally acknowledged in academics (and named the “Matthew Effect” after the appropriate Biblical verse) that the “senior author” of a research paper—the head of the lab where the work was done—gets the lion’s share of credit for that work. The unfortunate result is that the graduate students and postdocs are left picking up the crumbs, seen as mere functionaries. That is not the way it should be. Senior authors have already attained their status and security, while junior authors are merely aspiring to such a position. To me, the only justification for putting your name on a student’s paper is that you either did a large portion of the work with your own hands or contributed substantially to the analysis. Simply handing a student an idea, providing the funding or materials for the research, or helping the student/postdoc write the paper isn’t sufficient to warrant authorship. Those are our duties as professors, while our privilege is to do the science and find out new things.

One anecdote about this. My first well-known paper showed that, as revealed by gel electrophoresis, some genes had many more alleles (gene forms) than previously thought—up to twenty or thirty forms segregating in a population. I wrote up a paper for the journal Genetics, and at the top put the names of two authors: myself and Dick Lewontin. At the end of the day, I timidly placed the paper on his desk for his comments and emendations.

The next morning I found the paper on my desk, covered with red scrawls (Dick’s handwriting was atrocious), but with Lewontin’s name crossed out. He told me, “Don’t ever do that again.” Lewontin was part of a lineage of academics who abjured credit-mongering. His own advisor, Theodosius Dobzhansky, often published research that derived from his own ideas, for which he did much of the physical labor of reading chromosome slides, and for which he wrote the entire paper—and yet his name wasn’t under the title. Often his technicians were the sole authors: Boris Spassky and Olga Pavlovsky. And Dobzhansky came from the very first modern genetics lab—that of Thomas Hunt Morgan—whose members (save, perhaps, H. J. Muller) didn’t care very much about who got the credit. I am proud to be part of that lineage and of trying to sustain its traditions.

I’m often told that without putting your name on every paper coming from your lab, you won’t advance professionally. That is not true. For 30 years I submitted grant proposals to the National Institutes of Health listing all the papers published during my previous funding period. Many of these papers did not have my name on them. And the NIH didn’t care a bit: they cared about how much good research had been done on their dime, not whether my name was on the papers; and they continued to fund me.

So to the professors: try to not grab credit that you really don’t deserve. It is your job to help students write papers and find good ideas; it is your job to guide their research and suggest how to analyze that research. But that does not justify your taking credit for their work. To the students: do not assume automatically that your professor’s name should go on your paper. Perhaps that’s the lab “tradition”, and you must hew to it lest you offend your boss. But even if you must succumb to this form of coercion, try not to do it yourself when you become the boss.

And with that advice I will end this post. I have had a good run, I regret nothing, at least scientifically, and I’ve been given the greatest privilege a scientist can have: to be the first to discover some previously unknown things about our universe.

Wednesday: Hili dialogue

September 30, 2015 • 4:00 am

As always, Hili is here to announce big changes in my life. This will be the first of only two posts today.

Hili: So you are really going to retire?
Jerry: Yes, I am.
Hili: And what are you going to do then?
Jerry: More or less the same thing.

P1030406a

In Polish:
Hili: Czy to prawda, że dziś przechodzisz na emeryturę?
Jerry: Tak, to prawda.
Hili: I co będziesz robił?
Jerry: Właściwie to samo.