The Origin of Species by Means of Electric Kool-Aid, or the Preservation of The Right Stuff in the Struggle for Life.

October 28, 2012 • 2:25 am

by Matthew Cobb

US author Tom Wolfe has a new novel Back to Blood, which has just appeared in the UK [JAC note: there’s a mixed review of it in today’s New York Times.] I’ve seen it in Waterstone’s (a major UK chain of bookshops), but haven’t read it. I’m not sure I’ll bother, as although I enjoyed The Bonfire of the Vanities, I found A Man in Full over-long and unfocused (though it did tell me more than I wanted to know about reproduction in horses). I find his journalistic writing – in particular The Electric Kool-Aid Acid Test and The Right Stuff, both of which remain inspirations to me – to be far more enthralling.

So I was particularly intrigued to read an interview with Wolfe in The Daily Telegraph in which Wolfe announces that his next book (he’s 81!) will be a non-fiction work on the theory of evolution, The Human Beast. (Most of the interview is about Back to Blood, which is about immigration, and prompted some pretty vile comments from loony readers.) It’s hard to tell from the snippets given in the interview whether this will be way off target or insightful, but Wolfe has been trailing this for several years now, and I fear the worst. In 2006 he gave this Jefferson Lecture in which he proclaims:

No evolutionist has come up with even an interesting guess as to when speech began, but it was at least 11,000 years ago, which is to say, 9000 B.C. It seems to be the consensus . . . in the notoriously capricious field of evolutionary chronology . . . that 9000 B.C. was about when the human beast began farming, and the beast couldn’t have farmed without speech

Leaving aside the sideswipe about ‘evolutionary chronology’, the fact that we don’t know precisely when we started speaking, and the truism that we’d have had a hard time farming without speech, Wolfe’s dating is way off. Think about it – we’d have a hard time creating the art at Lascaux, the Willendorf Venus, or honing and developing our tools, without speech. Even if we assume that only our species spoke (ie not Neanderthals or our ancestors), that would put the date, capriciously, at around 100,000 years ago… I hope that Wolfe has done some more research in the intervening years.

The Telegraph interview, by Richard Grant, concludes with a detail that I still can’t decide whether it was right or rude to include. Grant is correct to state that Wolfe would certainly not have omitted the image. What do readers think, about Wolfe, his next book, or the etiquette of revealing human frailty?

Titled The Human Beast, it will be a non-fiction book about the theory of evolution, its history, its shortcomings and the ways in which some contemporary neuroscientists and evolutionary biologists have taken it to absurd conclusions. The story begins in the aching, splitting, fevered head of the Victorian naturalist Alfred Russel Wallace. He came up with idea of natural selection on his malarial sickbed while collecting specimens in Malaya, and wrote it down in a letter that reached London before Darwin had published a word.

By the time Wolfe starts telling the story of Wallace and Darwin, he has already been talking for two hours, sitting there on the elegant antique sofa with his white trouser cuffs riding up over those Argyle socks. It has been more of a discursive, wandering monologue than an interview, consistently funny and engaging, but sometimes he has needed a reminder of what he was talking about five minutes ago that led him to where he is now. I’ve given up trying to steer him back to my original list of questions. It seems too rude to interrupt an elderly gentleman, especially one you have admired so greatly, as he relives his battles and skirmishes and famous ripostes.

‘Where was I? Oh yeah, Alfred Russel Wallace. Well, Darwin was an honest man up to a point, and when he read Wallace’s letter he saw that his life’s work had been negated…’

At that moment, a large drop of blood falls out of Wolfe’s nose and lands on his white silk tie. I watch transfixed, but he hasn’t noticed. The monologue continues. ‘Now Zola was obviously writing under the influence of Darwin, who said that there was no cardinal distinction – Nietzsche’s term – between man and beast…’

Another drop of blood falls and skids off his tie on to his trousers.

Um, you’ve got a nosebleed, I interrupt.

‘What?’ he says.

You have a nosebleed.

‘Really? My God. Sorry.’

He dabs at his nose, sees the blood on the handkerchief, and gets up, looking mortified. ‘Let me take care of this,’ he says, and exits the room.

I was going to withhold the nosebleed incident from this article, out of respect, but then it occurred to me that Tom Wolfe would never waste an image like that. The aged writer rambling away about ancient controversies, totally oblivious to the globs of blood falling from his nose and landing with shocking redness on his trademark white suit. Oh, the betrayal of the flesh!

Returning without his tie, and apologising for ‘the dramatic interruption’, he finished up his disquisition on The Human Beast with a wad of cotton stuffed up his treacherous left nostril.

The Republican platform in one image

October 27, 2012 • 8:35 pm

From The Daily Kos, here’s a powerful political cartoon from Pulitzer-Prize-winning artist Clay Bennett of the Chattanooga Times Free Press:

The Daily Kos adds these links to help the artist get hits: Ceiling Cat help him, he’s in Tennessee and needs support:

Thanks to several folks for making link suggestions to a) give Mr. Bennett more exposure and b) to make it easier to make this cartoon go viral:

Clay Bennett on Facebook

Clay Bennet’s website

h/t: Richard

Caturday Felid II: Simon Gato

October 27, 2012 • 10:57 am

Walking out of the Red Lion Inn in this morning for my quotidian latte, the door was opened for me by an employee who was also letting out a black and white cat.  Inquiring, I found that the cat, who was in very good shape, was the Official Cat (also called the “Lobby Ambassador“) of the Red Lion Inn. His name is Simon Gato, and he has his own Facebook page.

Of course I took his photo. Heeeeere’s Simon:

The Voyage of the Beagle – on Twitter

October 27, 2012 • 7:26 am

by Matthew Cobb

There are a number of famous folk on Twitter, tweeting their diaries. I was particularly sad when Sam Pepys (@samuelpepys) came to the end of his diary back in May; Robert Hooke is currently tweeting his bizarre take on life in 1670s London, and is highly recommended (@HookesLondon).

In 2009 – Darwin’s bicentenary – Darwin (a.k.a. David Jones, to break the spell) started tweeting the Voyage of the Beagle, in real time (@cdarwin) – he began a year into the voyage, using content from the Beagle Diary, along with other journals, notes, essays, letters and books to fill in when Darwin “wasn’t too productive”. Three years later, in early October 2012, the voyage came to an end . He (Darwin/Jones) asked people what he should do, and everyone said, “start all over again”, which is what he has done.

Darwin’s Twitter biography reads: “Geologist, naturalist and gentleman. On board The Beagle with Capt Fitzroy on a voyage around the world”. His first tweet was last week, 20 October, 1831: “Went on board” (don’t worry, it gets better).

Currently Darwin has a little under 11,000 followers. Let’s see if we can get it over the 11K mark with WEIT readers. Who knows, we might even persuade Jerry that Twitter actually serves a purpose. If you want the geeky detail of how Jones does it (sadly, he’s not sitting there tweeting each tweet day by day), he explains what’s behind the curtain here.

If you’re not on Twitter, you can just go to the Twitter page and see the latest updates. And you can also sign up for Twitter and follow @cdarwin there too.

Interim report: Moving Naturalism Forward Meeting

October 27, 2012 • 5:51 am

We’ve had our first day of the Moving Naturalism Forward meeting, and although it was grueling (listening to smart people say things that are sometimes obscure is hard), it was also enlightening.  The two main things I have learned are these:

  • Things—even simple things like the definition of “naturalism”, the subject of our meeting—aren’t as simple as they seem
  • We’re not going to agree on anything.

Sadly, three of our five participants couldn’t make it because of personal or family illness, and they’re all women (Lisa Randall, Hilary Bok, and Patricia Churchland), so the sex ratio has become unbalanced, but not deliberately so.

Sean Carroll, who deserves kudos for setting up the whole thing (as well as Nick Pritzer, who helped fund it), has been a great moderator, keeping things on track but also inserting judicious remarks to clarify matters and adding his own take on the issues, issues which, yesterday, were “what is real?”, “are there emergent properties?”, and “what can we say about complexity?”

I have just a few interim notes; others might disagree on these because they’re based on my personal interpretation of what was said. And they’re just extracts from a very long conversation. I just saw that Massimo Pigliucci (who was live-blogging the meetings for his site Rationally Speaking) has a long summary of yesterday’s activities and you should read his post for a fuller account).

First, it’s strange that, given our task of moving naturalism forward, we can’t agree on what naturalism is. Alex Rosenberg defined it as “all that there is in the universe are bosons and fermions” (others disagreed, saying that “all there is are quantum fields”), while Sean defined it as “the natural world is all there is”.  Sean’s definition comes close to mine except I think that that he excludes the “supernatural” a priori (I think), while I entertain the possibility that what we call “supernatural” might exist, and could in principle be addressed with the tools of science. (ESP, telekinesis, and even God).  As I’ve always said, the distinction between the “natural” and “supernatural” is a tenuous one.

Dan and Richard disagreed on the use of the term “design” in evolution.  Dan says it’s useful, while Richard doesn’t like its supernatural connotations and prefers to use the term “designoid”, indicating the absence of a teleological force behind biological adaptations.  I agree with Richard on this one, though I prefer the simple term “adaptations.” I also worry that using the word “design” in nature, even as biological shorthand, could give unwitting credibility to theists.

Steve Weinberg, who is awesomely eloquent and smart, maintained that “everything is real,” although he used the definition of real in a very expanded way (for instance, he said that “Santa Claus and God are real”).  Alex Rosenberg, the most hard-core reductionist among us, denies that anything is real except fermions and bosons: he even maintained that “meaning is not real” (read his book, The Atheists Guide to Reality, to see why), something I’m pondering at the moment. (BTW, you should read his book; it’s very provocative and though you might disagree, it will make you think).

Some of the most vigorous (and to me, most interesting) discussion was about whether higher-level phenomena are compatible with (or “entailed by”, as Weinberg put it) lower-level phenomena. That is, is everything entailed by the fundamental laws and particles of physics.  Weinberg said “yes,” and I agree with him.  The big opponent of this view was Massimo himself, who claims that emergent properties (he used phase transitions in physics) may be sui generis and not at all entailed by physical laws.

Weinberg went after Massimo, saying in effect that he didn’t understand phase transitions and they are certainly entailed by lower-level physical phenomena. Massimo replied that there is no “knockdown” argument that higher level phenomena are entailed by lower level one.  Weinberg and I made the point that the whole history of physics—which continually shows that higher-level phenomena can be derived from “lower level” ones (i.e. thermodynamics from quantum mechanics) justifies the reductionist program. (By that I mean simply entailment, not that we can predict higher-level phenomena from the behavior of particles or that we shouldn’t analyze phenomena like evolution or human society in terms of particle physics).  Moreover, it has never been shown that a higher-level phenomenon isn’t in principle derivable from lower level ones.

We all agree, however, that “higher-level” phenomena like evolution must often be analyzed on their own terms and that we shouldn’t try to reduce them to particle physics or the like. That much seems obvious.  But at bottom we all (with the exception of Massimo) seem to agree that everything is entailed by the laws of physics.

The discussion of complexity, introduced by Simon DeDeo and much discussed by Janna Levin, was way over my head. I found some consolation in the fact that Dennett, too, announced that he didn’t understand what was being said!

At any rate, see Massimo’s post for a more thorough report.

Today we are talking about morality (introduced by Steven Weinberg), consciousness, and my own pet project, free will, which Owen Flanagan described yesterday as “the black hole of philosophy.”. I am giving a brief Powerpoint presentation of the controversy, emphasizing of course my own stand of incompatibilism (i.e., free will is incompatible with physicalism and the laws of physics). I know I will face strong opposition by Dennett, a formidable arguer, and so I’m a bit nervous.  I’m sure Alex Rosenberg will be on my side, and equally sure that Steve Weinberg (like Dennett, a “compatibilist”) won’t.  I’m equally sure that it will be a lively discussion!

A Sophisticated Theologian asks if God is part of the material universe

October 27, 2012 • 4:12 am

The Templeton Foundation’s Big Questions Online site went moribund for a while, and now has come back in a much subdued form, with only an occasional post.

The author of the latest:  Father John Behr, described as “Dean of St Vladimir’s Seminary, Professor of Patristics at St Vladimir’s Seminary and Distinguished Lecturer in Patristics at Fordham University.” (“Patristics,” in case you didn’t know, is the study of the writings of early Church fathers.)

Behr’s question (notice that there’s no attempt to hide the religious agenda here) is this: “Is God wholly separate from the material universe?”  The essay is completely opaque to me, for it simply assumes a God without proof, and then doesn’t appear to answer the question, swathing it in layers of fine theological verbiage. Behr equivocates, making up stuff as he goes along. If there’s an answer to the question, it’s this:  “it’s . . . a dynamic tension!”

The Christian tradition, with its fundamental convictions that God is the Creator and that the Son of God was incarnate within this world, approaches this Big Question in a very particular way, holding its various elements together in a dynamic tension.

. . . On the one hand, the claim that God created the world, understood to mean the universe, underscores the radical otherness of God. If God is the creator of all that is, then God is not part of “all that is”; God is not somewhere out there, beyond the limits of what we can see or beyond the boundaries of the universe in a realm that we can’t see. And neither, consequently, is God subject to the various limitations of created reality; God is not spatially and temporally restricted. As one Eastern theologian from the Byzantine period, Gregory Palamas, put it: “If God is being, we are not being, if we are being, God is not”. One cannot use the word “is” of God and created reality synonymously or in parallel.

On the other hand, despite the apparently enormous difficulties that this seems to raise for even speaking about God, a God who “is” not (at least as we use the word “is” for things in this world), it also opens up a very dynamic space in which God can act. God and created reality are not set in opposition to each other, as they would be if God were somewhere “outside” the material universe. Nor does any particular aspect of created reality, say the “spirit,” have any greater kinship with God than any other, for instance the “flesh.” We might hold that one aspect of our being is higher, superior, or more noble or supposedly “divine” than another, but all aspects of our being stand together on this side of created reality, in distinction to the God who has created all things.

Does that make sense to you? It doesn’t to me. It’s Sophisticated Theology™!  Pity me for having to read this stuff.

But wait, there’s more! A lot more!  I won’t inflict it on you, but here’s the ending. This is where Templeton’s money is going (they announced a while back that they pay handsomely for such pieces):

Beginning with Kant, modern thought has often found itself in a bind, trying to make a connection between “things in themselves” and our perception, intuition, or concept of them, situated as this must be within our minds and structured accordingly. All we can actually know, it is argued, are the intuitions we have of the “things in themselves,” and our only secure knowledge is of this and the categories by which the intuitions are structured. Marion argues, on the other hand, that we should begin with the “givennness” of the “phenomenon” (meaning: “that which appears”), recognizing that it always exceeds our attempts to grasp it, that there is more to what appears than is captured by our perceptions, that phenomena are “saturated”.

Beginning with this givenness of what shows itself to us, as it shows itself, phenomenon are “saturated,” as Event (saturating according to quantity, unable to be accounted); as Idol (saturating according to quality, being unbearable by the look); as Flesh (saturating according to relation, being absolute); and as Icon (saturating to modality, being unable to be looked at). Accepting phenomena as saturated in this way, also means accepting their revelatory nature, accepting that something is being revealed to us, rather than “things in themselves” being posited as correlates of our own internal intuitions. Moreover, according to Marion, these four modes of saturation culminate in the figure of Christ, “precisely because as icon He [Christ] regards me in such a way that he constitutes me as his witness rather than as some transcendentalIconstituting Him to its own liking.” If we learn to “see” again, Marion is suggesting, to see what is shown as revelation rather than by setting it in a world which we ourselves create by our own thought processes, we will not simple see more but rather see anew, with new eyes in a new world; as the Psalmist puts it, “in Thy light we see light”.

Note that both passages contain large number of words in quotation marks. That’s there to add the needed ambiguity—as if any were needed.

As H. L. Mencken said when reviewing a dreadful book by Thorstein Veblen, “What is the sweating professor trying to say?” I would add: “How does the sweating professor know this stuff?”

If any scientist wrote with this degree of unnecessary opacity, she’d be kicked in the rump and made to express herself more clearly. The reason for the opacity, of course, is that the writer doesn’t really know the answer to his question, but has to say something to get those Templeton bucks.

Caturday felid: A bad week for kittehs—Berkeley study shows fur-color discrimination, and TSA screws up again, losing tabby

October 27, 2012 • 3:29 am

I guess this isn’t surprising given that humans judge each other by skin color, but a new study at the University of California at Berkeley shows that people judge cats by their fur color (see reference below). The University’s blurb:

To establish a link between how cat color influences adoption rates, Delgado and her co-authors used Craigslist to recruit a national sample of cat owners and cat lovers in large U.S. metropolitan areas. Participants were asked to rate, on a scale of 1 to 7, the personalities of black, white, bi-colored, tri-colored (tortoiseshell or calico) and orange cats based on their tendencies to be active, aloof, bold, calm, friendly, intolerant, shy, stubborn, tolerant and trainable.

While most people surveyed said personality informs their decision about which cat to adopt, the characteristics they ascribed to cats based on their coat color indicated that color consciously or unconsciously played a key role in their final choice of which kitty to take home.

Overall, orange cats and bi-colored cats were characterized as friendly, while black cats, white cats and tri-colored cats were regarded as more antisocial. White cats were considered to be more shy, lazy and calm, while tortoiseshell cats were more likely to be depicted as both more intolerant and more trainable. Black cats were typified as having less extreme character traits, which might contribute to their mysterious reputation.

What about tabbies? I haven’t yet read the piece but I’m sure Baihu wants to know.

. . . To date there is little evidence that these perceived differences between differently colored cats actually exist, but there are serious repercussions for cats if people believe that some cat colors are friendlier than others,” said Mikel Delgado, lead author of the study and a doctoral student in psychology at UC Berkeley.

I’m sure you can guess at least one of the repercussions:

At the Berkeley East Bay Humane Society (BEBHS), cat coordinator Cathy Marden is all too familiar with the psychology involved in pet adoptions. Staff members and volunteers there try to break down stereotypes at every opportunity, she said, and descriptions of each cat written on the adoption rooms cages highlight the individual’s characteristics.

While black cats are seen as mysterious, they’re also seen as bad luck, which is not a personality characteristic but undoubtedly plays a role in the following:

. . . reactions to black cats can be so strong, she said, that few adoptions take place at the shelter when there are more than a few black cats in the adoption room. “It’s a huge bummer,” said Marden, who has blogged on the BEBHS website about the “Top 10 Reasons to Adopt a Black Cat” and about the joys of adopting a monochromatic cat.

I had a black cat, Pangur, for 18 years, and he was a gentle and loving beast. I’m sure reader Linda Grilli, who has four goat-milk-swilling black cats, would vouch for them, too.

*****

In the meantime, continuing the annals of TSA (Transportation Security Administration) incompetence and malpractice, they’ve lost a cat. According to the New York Times:

Iris Yu left a lot behind when she left Queens to care for her ailing father in Taiwan 10 months ago. But she was finally set to reunite with her cat, Xiaohwa, courtesy of a friend who was leaving for Taiwan last Thursday and agreed to take the cat to her.

When a Transportation Security Administration officer at Kennedy International Airport inspected Xiaohwa’s crate just before departure, though, the cat darted and disappeared into the bowels of Terminal 4.

Just like that, Xiaohwa, a 4-year-old tabby and mother to several litters of kittens (though none recently), became the latest in the growing roster of pets to go missing in an airport, leaving Ms. Yu and her boyfriend, Jerry Cheung, distraught.

Mr. Cheung, 36, of Bensonhurst, Brooklyn, said on Tuesday that he was afraid that Xiaohwa could not survive long without care because she has the feline version of H.I.V. He said he did not think the Port Authority of New York and New Jersey, which runs the airport, was doing enough to find her.

This is the missing moggie:

Photo Courtesy of Iris Yu: Xiaohwa, who was heading for Taiwan, bolted from her travel carrier at Kennedy International Airport last week and has been on the loose since.

This is not the first time that the TSA has lost a cat, and, according to the Times piece, they’ve lost a whippet, too.

Better to be groped than lost.

h/t: Diane, Dom

_____________

Delgado, M. M., J. D. Munera, and G. M. Reevy. 2012. Human perceptions of coat color as an indicator of domestic cat personality. Anthrozoos 25:427-440.

Earliest record to be played tonight for first time in 134 years

October 26, 2012 • 11:00 am

According to CBC News,

People in Schenectady, N.Y., will get a chance tonight to hear something that hasn’t been heard publicly since 1878: a tinfoil recording made that year on what was then revolutionary equipment, Thomas Edison’s phonograph.

Gathering at the Museum of Innovation and Science, people will hear a rough-sounding 78 seconds of music and voice, as well as an explanation by Carl Haber of Lawrence Berkeley National Laboratory how he and his colleagues recovered the sound using digital techniques.

The tinfoil that Edison used was extremely thin and tolerated only a few plays before it began to wear down and even puncture

. . . The recording opens with a 23-second cornet solo of an unidentified song, followed by a man’s voice reciting Mary Had a Little Lamb and Old Mother Hubbard. The man laughs at two spots during the recording, including at the end, when he recites the wrong words in the second nursery rhyme.

“Look at me; I don’t know the song,” he says. At a time when music lovers can carry thousands of digital songs on a player the size of a pack of gum, Edison’s tinfoil playback seems prehistoric. But it opens a key window into the development of recorded sound.

“In the history of recorded sound that’s still playable, this is about as far back as we can go,” said John Schneiter, a trustee at the Museum of Innovation and Science, where it will be played Thursday night in the city where Edison helped found the General Electric Co.

This photo provided by the Museum of Innovation and Science in Schenectady, N.Y., shows Thomas Edison’s 1878 tinfoil phonograph. (Associated Press)

 

h/t: Lynn