Caturday felid: new cheetah and ocelot cubs

March 26, 2011 • 7:54 am

According to ZooBorns, there’s a new cheetah cub at Busch Gardens Tampa Bay, transferred from Jacksonville and and a mother who wouldn’t rear him.  The cub, a male, is four weeks old:

He now has to be hand reared until he’s old enough to join the other cheetahs on “Cheetah Run”.  Hand rearing a wild cat is no easy job.  For one thing, they require frequent noms:

Here’s an appealing video of the little guy.  Note his call, which sounds like a bird chirping.  No other wild cat, to my knowledge, makes a sound like this.  One reader theorized that it’s to camouflage the cub’s presence by making him sound like a bird.  But then why don’t other savanna cats, like lions, also sound like that?

And, just for fun, a six-week ocelot cub trying to eschew a dental checkup.  Note the more cat-like call.  This female, named Evita, is at Seattle’s Woodland Park Zoo (video uploaded March 18).  Perhaps Ophelia can go see her and report back!

Among my readers there must be someone who can help me in my quest to hold a wild cat cub!

h/t: Michael

Paul, the movie

March 25, 2011 • 10:04 am

by Greg Mayer

I saw the new sci-fi comedy Paul (official site US and UK) during its opening weekend last Saturday, and there’s a surprising amount of science vs. religion content. I’d read in some review that there was more criticism of religion in it than was customary in American films, and there sure was.

When we first encounter the lead female character, Ruth (played by Saturday Night Live’s Kristin Wiig), she is a very-young-earth creationist (she says the world is 4000 years old, rather than the standard 6000).  She is referred to as a “god botherer“, a term seldom, if ever, used in American media, and she’s wearing a t-shirt with the slogan “Evolve This”, with a picture of Jesus killing Darwin with a gunshot to the head.

As the plot develops, Ruth is deprogrammed, under the influence of, in part, the two English slacker/nerd heroes of the film (played by the comedy team of Simon Pegg and Nick Frost, of Shaun of the Dead and Hot Fuzz fame), but, mostly, by their traveling companion Paul, who is an alien. Paul mind melds with her, thus revealing to her the universe beyond her current (limited) understanding. When we first meet Ruth, she is blind in one eye, and Paul cures her blindness. While her blindness serves a minor plot point (changing her glasses, and thus her appearance), it’s primarily a very obvious symbol of Paul’s removal of her intellectual blindness: freed of her religious blinders, she can now see the world as it is.  Her father remains a gun-toting god botherer.  After Paul saves someone’s life with his alien powers, the father yells that God is working a miracle; the daughter, now mentally free, comments about her father’s reaction, “You just can’t win with these people.”

Pegg (the new Scotty in the revived Star Trek films) and Frost play two English fanboys who are making a long anticipated trip to America to attend Comic-Con and to tour UFO hotspots (such as Area 51 and Roswell, N.M.). Along the way, they encounter a real alien, Paul, who has been on Earth for 60 years. The three go on a road trip to evade the men in black, meeting up with Ruth along the way. Pegg and Frost co-wrote the script. It is mostly a sci-fi parody, full of references to the last 40 years of sci-fi film and TV (Star Trek, Star Wars, ET, Battlestar Galactica, etc.; at one point, Nick Frost is dreaming, and says “Not now Boomer“!); and, like the best sci-fi parody ever, Galaxy Quest, it also stars Sigourney Weaver. The film had considerable opportunity to veer off into the paranoid paranormal conspiracy territory that too much of current sci-fi does (see pretty much anything on the SyFy Channel), but largely doesn’t, in part due to the anti-religious content becoming a major plot component.

The reviews have been fairly good. Rotten Tomatoes gives it a 71% “fresh” rating, with a user rating of 78%. Metacritic gives it a less positive 57 out of 100, although its users give it a better 7.6 out of 10. A number of reviews I’ve read have complained of how familiar and hackneyed the characterization of the alien, Paul, is, because he’s much like every other character Seth Rogen plays, but this did not bother me, since I don’t know who Seth Rogen is. I give it a thumbs up: three stars out of four.

(I saw this in the theater, not on DVD, so I may not have recalled everything verbatim.)

Minor update: Spurred by alert readers who noted differences between the t-shirt pictured above and the one available for sale at the link I gave above (now removed), I looked into it a bit further and discovered that Jack Wallman did a redesign of the shirt from Paul, because he could not find originals: he is not the original artist. Shirts like the one pictured above, termed “Officially Licensed”, are available from a number of online retailers; just google <“evolve this” t shirt>, or see the link provided by theshortearedowl in the comments below.

O noes! Atheists ignore history!

March 25, 2011 • 5:58 am

If you can stomach more Gnu Atheist-bashing from fellow atheists, there are two new pieces.  Both were inspired by Michael Ruse’s rants equating Gnus with Tea Partiers, which tells you what you can expect.  One is by Jacques Berlinerblau at the Chronicle of Higher Education, a publication that for some reason is beginning to specialize in atheist-baiting.  The other, largely a copy of Berlinerblau’s post, is by R. Joseph Hoffman at his own website The New Oxonian.  Both level the same old charges at Gnus:  we’re strident (though not usually as strident as these two guys, whose posts drip with sarcasm and invective), politically impotent, and motivated solely by a desire for publicity, fame, and money.

But they also level a new charge (I’m amazed at how many things we’re guilty of): we don’t know anything about the history of atheism!

Berlinerlrau:

In fact, what is fascinating about the New Atheists is their almost complete lack of interest in the history and philosophical development of atheism. They seem not the least bit curious to venture beyond an understanding that reduces atheist thought to crude hyper-empiricism, hyper-materialism, and an undiscriminating anti-theism.

Hoffmann:

It is almost as though they believe that to the extent atheism has a history (i.e., that it has been hanging on the bough for several hundred years, probably longer if you go back to classical adumbrations), it is too easy to explain away its radical, exciting, and mind-blowing newness.

Well, maybe we’re not completely ignorant: many of us have read Hitchens’s excellent compilation, The Portable Atheist.  But for Berlinerblau that’s not nearly good enough.  We need to delve deeply into everything, and until we’re as educated as he is, we should just shut up:

Step one: Read a few major scholarly studies of atheism like Professor Alan Kors’ Atheism in France, 1650-1729: Volume 1: The Orthodox Sources of Disbelief, or Michael Buckley’s At the Origins of Modern Atheism, or the somewhat graying study of Lucien Febvre, The Problem of Unbelief in the Sixteenth Century: The Religion of Rabelais.

Step Two: Go back to Hitchens’ anthology and ask yourself this question: Have the texts assembled by Hitchens recounted a narrative of the development of historical atheism anything like the ones you encountered in the aforementioned studies (and a dozen other works I could mention)? I will leave it at that for now. Read the books, and then we’ll talk.

What amazing arrogance!  Now not only are we supposed to be ignorant of theology, but we’re ignorant of atheism as well.  Doesn’t the passage above remind you of The Courtier’s Reply?  And the answer to both kinds of one-upsmanship is the same.  How much esoteric history do you have to know to be convinced that there is no God?  The important question, after all, is not whether we can pass muster in a Ph.D. exam on the history of religious and secular thought, but this: What is the evidence for god?

And that evidence hasn’t changed much over the years.  The arguments of Bertrand Russell, for example, are still pretty good today, for the faithful still have similar reasons for their belief.  Sure, theologians have concocted some new ones, including the “sophisticated” lucubrations of John Haught and John Polkinghorne, but to rebut them all you need to ask is, “Where’s the evidence?”  And, as usual, after the dust settles beneath the fancy language, it all comes down to one thing: revelation.  Arguments for “revelation” have been gussied up over time to evade demands for evidence, but in the main the counters to claims of revelation have remained  the same.

So while it helps to know how to rebut more familiar brands of apologetics like the Ontological and Cosmological Arguments, one eventually encounters diminishing returns when you get to histories of atheism by the likes of Lucien Febvre.  And you reach those diminishing returns precisely as quickly as you do when reading theology.  After all, what’s important in dispelling religion is not familiarity with the history of atheism, but familiarity with atheist arguments.  And even the Gnus admit that our arguments aren’t that new—but they have to be made for every new generation.

And what about the accusations of political naiveté, like this one by Berlinerblau?:

As for the New Atheists, they sell books and write op-ed pieces, but what have they accomplished politically? A few weeks back I pointed to a study that showed that not one (!) of the 535 members of the House and Senate self-described as an atheist. . .

. . .The problem is that the New Atheists don’t have the foggiest idea how to achieve their political goals. And one sometimes wonders if they are actually committed to figuring it out. At present, their preferred mode of activism consists of alienating liberal religious people who share their views on nearly all these issues.

True, the U.S. House and Senate don’t contain any vociferous atheists, but how many blacks were in Congress when the Civil Rights Act of 1964 was passed?  I grant that atheists aren’t nearly as organized as the civil rights movement, but I think we’re doing just fine, for our job now is doing the spadework for the day when it will be politically acceptable—as it is now publicly acceptable—to to proclaim one’s atheism in public.  That, and constantly asking the faithful for their evidence, hoping that the next generation will notice that there isn’t any. Atheism may advance less by changing the minds of the faithful than by simply waiting for them to die off and be replaced by children who grew up in a climate less tolerant of faith.

Have we been effective? I think so.  After all, there was a reason why books like God is Not Great and The God Delusion were best sellers—and it wasn’t just atheists who were buying them.  And all of us know of religious people who lost their faith after reading the Gnus (see Dawkins’s “Converts’ Corner” or even my own site for testimony).

Both Berlinerblau and Hoffmann dismiss Gnu Atheism as a cynical marketing ploy:

I prefer to see New Atheism as a lucrative media platform, an agitation collective that permits a few dozen cross-promoting writers (and is there anything more amusing than One of Four Horseman giving a collegial shout out to the other Three Horseman?) to sell books and build professional networks. (Berlinerblau)

On the other hand, it is not clear that the EZs [New Atheists] are listening, at least not directly, to their critics, because their royalty checks and speaking fees are talking too loud. (Hoffmann).

But these guys fail to ask themselves why this “marketing strategy” has been so successful! Could it be that there’s a public out there dissatisfied with the false promises and false premises of religion, hungry for secular thought?  After reading the diatribes of Berlinerblau, Hoffmann and their muse Ruse, one can be excused for suspecting that their Gnu-bashing is motivated largely by jealousy.  Neither of those three will ever write a book that garners anything near the attention of The God Delusion. And none of them, professed atheists to a man, will ever have the influence of Dawkins, Harris, or Hitchens.

In the end, Hoffmann is reduced to this:

But [New Atheism] has only itself to blame. It has been disrespectful if not downright dumb about its history and origins and rude to its conversation partners. Skeptics who have their doubts about religion are also smart enough (like Sartre’s aunt) to be skeptical of atheism.  The recent upward trend in criticizing new atheism suggests only that it has boiled down to marketing strategies, and that people know it. People know that the shop window is empty.

Has he noticed that the success of New Atheism is due to the empty shop windows of more venerable institutions?


Dawkins on Nowak et al. and kin selection

March 24, 2011 • 7:27 am

If you’ve read the critiques of the Nowak et al. paper on kin selection that I highlighted this morning, you may have noticed a conspicuous absence among the authors: the name of Richard Dawkins.  Why, as the most famous exponent of kin selection since W. D. Hamilton, didn’t he co-author one of the critiques?

It turns out that nobody asked him.  I think this was simply an oversight, because all of us simply assumed that Richard would be penning his own criticism.  He didn’t, but he did write a brief piece on Nowak et al. for New Scientist, which he decided not to publish.  I’m posting it here with his permission, along with a link to his excellent paper about common misunderstandings of kin selection.  I’m not sure whether Richard will answer comments from readers, but you can certainly pose them below. Here’s his take on Nowak et al.:

This is no surprise. Edward Wilson was misunderstanding kin selection as far back as  Sociobiology, where he treated it as a subset of group selection (Misunderstanding Two of my ‘Twelve Misunderstandings of Kin Selection‘: Zeitschrift für Tierpsychologie 1969). Kin selection is not a subset of group selection, it is a logical consequence of gene selection. And gene selection is ‘standard natural selection’ theory. Inclusive fitness theory is not some kind of supernumerary excrescence, to be ‘resorted to’ only if  ‘standard natural selection theory’ is found wanting (Misunderstanding One). On the contrary, inclusive fitness theory is one way of expressing what was logically inherent in the neo-Darwinian synthesis ever since the 1930s but had been largely overlooked because people didn’t think hard enough about collateral kin. ‘Standard natural selection theory’ MINUS inclusive fitness would be like Euclidean geometry minus Pythagoras’ theorem.

Another way of expressing what was logicially inherent in the synthesis is Hamilton’s rule, rB>C: a gene for altruism will spread if the cost to the altruist, C is exceeded by the Benefit to the recipient, B, devalued by the coefficient of Relatedness, r. If you think, as Nowak et al. do, that ‘Hamilton’s rule almost never holds’, that simply means you haven’t been measuring B and C carefully enough. r is not the only term in Hamilton’s inequality. B and C matter too, and your game theoretic considerations are subsumed within them.

Perhaps most irritating is Nowak et al.’s concentration on haplodiploidy, which, in Hamilton’s original paper was a throwaway side-issue, interesting enough to pique the interest of generations of students, but not in any sense central to his paper. Of course Hamilton was well aware that eusociality is present in diplo-diploid animals, exactly as inclusive fitness theory would predict given appropriate B/C ratios. Indeed, Hamilton himself put forward an ingenious theory of the evolution of eusociality in termites, predating by seven years the version usually attributed to Bartz (attributed by Hamilton himself, indeed, with characteristically absent-minded generosity as I described in The Selfish Gene, second edition p 317).

Finally, Nowak et al. do Darwin an injustice, in discussing his theory of the evolution of worker sterility in social insects. They paraphrase Darwin’s ‘well-flavoured vegetable’ analogy. Let me quote it exactly: “Thus, a well-flavoured vegetable is cooked, and the individual is destroyed; but the horticulturalist sows seeds of the same stock, and confidently expects to get nearly the same variety . . . I do not doubt that a breed of cattle, always yielding oxen with extraordinarily long horns, could be slowly formed by carefully watching which individual bulls and cows, when matched, produced oxen with the longest horns; and yet no one ox could ever have propagated its kind. Thus I believe it has been with social insects . . .” It is true that Darwin goes on to phrase his idea in terms of benefit to the colony, but his analogy of the long-horned (castrated) oxen could not be clearer. No colony is involved. This is early inclusive fitness theory. It is entirely clear that, if Darwin had been alive to read Hamilton on social insects, he would have embraced inclusive fitness, not as an add-on to natural selection theory but as the logical way to express it in the age of the gene.

Peregrinations

March 24, 2011 • 5:32 am

I’m off tomorrow morning for Washington D.C. After a weekend of visiting family, I’ll be giving two talks on Monday (March 28) at the University of Maryland.  The first is a seminar on my fly research to the Department of Biology (announcement here), and later that evening I’ll give the first Lee Hellman Lecture in Life Sciences—a public talk on my book and related themes.  I can’t find any information on the web about the evening talk, but I’ll post it a link when I get it.  In the meantime, here’s an internal announcement for those of you who may want to come (and you’re welcome to!):

College Park Scholars Life Sciences is pleased to present the first “Lee Hellman Lecture in the Life Sciences” on Monday, March 28, 2011, at 6:00 PM in BRB 1101. Refreshments will be available in the Colonnade next to the lecture theater beginning about 5:15 PM.

Lee Hellman, Emeritus Professor of Entomology, is the founding director of the Life Sciences Scholars Program and remains an integral component of the program to this day.

Each year, Life Sciences Scholars will bring a prominent scientist or journalist to campus who has written a book or article on an important topic in the life sciences directed at a level appropriate for our students and of interest to the general university community.

The speaker for the first Hellman Lecture is Dr. Jerry A. Coyne, previously a faculty member in the Department of Zoology at Maryland and now Professor of Ecology and Evolution at the University of Chicago. Dr. Coyne is the author of the 2009 New York Times bestseller, Why Evolution Is True.

The title of Dr. Coyne’s lecture is “Why Evolution is True….and Nobody Believes It.”

My first academic job was at the University of Maryland, but I haven’t been back on campus since I left in 1986.

I’ll be back in Chicago Tuesday afternoon, and, in the meantime, Greg Mayer and Matthew Cobb will be filling in (I might weigh in from time to time).  But though I’ll be gone, remember this:

Big dust-up about kin selection

March 24, 2011 • 5:21 am

Last August I wrote about a new paper in Nature by three Harvard biologists, Martin Nowak, Corina Tarnita, and Edward O. Wilson.   Their paper was, as I called it, a “misguided attack on kin selection,” referring to the form of selection in which the reproductive success of a gene (usually a gene that affects behavior) is influenced not only by its effects on its carrier, but also by its effects on related individuals (kin) carrying the same gene.  This idea, introduced to evolutionary biology by George Price and W. D. Hamilton, has been enormously productive, explaining all sorts of things from parental care and parent-offspring conflict to sex ratios in animals and, perhaps most important, the evolution of “altruism.”  Nowak et al.’s paper attacked the idea that this form of selection—based on a gene’s “inclusive fitness”—was important in explaining anything; indeed, they didn’t even see kin selection as a form of natural selection.  My original post details most of my objections to their paper.

Now, seven months later, Nature has published a spate of objections to the Nowak et al paper: there are five critiques and a response to them by Nowak et al.  Here are the papers and links:

“Inclusive fitness theory and eusociality” by Patrick Abbot et al.  I am an author on this paper, along with one hundred and thirty six other authors.  The list of authors and their institutions, which occupies two pages of the three-page letter, reads like a Who’s Who of social evolution.  It’s telling that nearly every major figure in the field lined up against Nowak et al.

Only full-sibling families evolved eusociality” by Jacobus J. Boomsma et al.

Kin selection and eusociality” by Joan E. Strassmann, Robert E. Page, Jr., Gene E. Robinson and Thomas D. Seeley, four big names in social insect evolution

Inclusive fitness in evolution” by Regis Ferriere and Richard E. Michod

In defence of inclusive fitness theory” by Edward Allen Herre and William T. Wcislo

and the reply, called simply

Nowak et al. reply

I won’t go through the critiques, but their main points are these:

  • Nowak et al.’s insistence that there’s a difference between inclusive fitness theory and “standard natural selection” theory is simply wrong.  The former is just a special case of the latter taking into account the effects of a gene in one body on the effects of other bodies also carrying that gene.  As Ferriere and Michod note:

“In fact, there is only one paradigm: natural selection driven by interactions, interactions of all kinds and at all levels. Inclusive fitness has been a powerful force in the development of this paradigm and is likely to have a continued role in the evolutionary theory of behaviour interactions.”

  • Nowak et al.’s insistence that kin selection theory requires a number of restrictive assumptions that makes it largely invalid is also wrong.
  • Nowak et al.’s insistence that the idea of kin selection has been of no value in in understanding nature is wrong.  Our own paper gives many examples in which kin selection theory has clarified or advanced our understanding of phenomena like eusociality in insects (the phenomenon of an insect colony that contains a cast of nonreproductive individuals), sex ratio, altruism spite, alarm-calling, and so on.  Further, the idea of kin selection has led to testable predictions—predictions that have been verified.
  • Nowak et al.’s own “new” theory for explaining eusociality becomes a disguised form of kin selection when it tries to explain eusociality.

Curiously, in their very short reply, Nowak et al. don’t really address the criticisms, but merely reiterate what they said in their original article.  They resort instead to legalisms, explaining away the success of kin selection theory by saying this:

Abbot et al.claim that inclusive fitness theory has been tested in a large number of biological contexts, but in our opinion this is not the case. We do not know of a single study where an exact inclusive fitness calculation was performed for an animal population and where the results of this calculation were empirically evaluated.

This is a misunderstanding of how kin selection theory—indeed, all of evolutionary theory—is used. You don’t have to perform an “exact inclusive fitness calculation” to make predictions. (It’s nearly impossible anyway to “exactly” measure fitness in nature under any form of selection!)  In sex ratio theory, for example, one can predict that if a female wasp is the only individual parasitizing a fly pupa, and all offspring wasps mate within the pupa, then you need produce only enough males to fertilize all your daughters, producing a female-biased sex ratio.  But if more than one unrelated wasp parasitizes that pupa, you must invest in more sons to compete with the other wasps’ sons in fertilizing females, and so your relative production of males should increase.  That prediction has been amply verified without “exact” fitness calculations.  (Indeed, insofar as quantitative predictions can be made, they’ve fit the data remarkably well.)

In his piece on the kerfuffle, Carl Zimmer also noticed the non-responsive nature of Nowak et al.:

Nowak et al respond to all the criticism and don’t budge in their own stand. They claim that their critics have misinterpreted their own argument. And they claim that sex allocation does not require inclusive fitness. Oddly, though, they never explain why it doesn’t, despite the thousands of papers that have been published on inclusive fitness and sex allocation. They don’t even cite a paper that explains why.

If the Nowak et al. paper is so bad, why was it published? That’s obvious, and is an object lesson in the sociology of science.  If Joe Schmo et al. from Buggerall State University had submitted such a misguided paper to Nature, it would have been rejected within an hour (yes, Nature sometimes does that with online submissions!).  The only reason this paper was published is because it has two big-name authors, Nowak and Wilson, hailing from Mother Harvard.  That, and the fact that such a contrarian paper, flying in the face of accepted evolutionary theory, was bound to cause controversy.  Well, Nature got its controversy but lost its intellectual integrity, becoming something of a scientific National Enquirer. Oh, and boo to the Templeton Foundation, who funded the whole Nowak et al. mess and highlighted the paper on their website.

The lesson: if you’re a famous biologist you can get away with publishing dreck.   So much for our objective search for truth—a search that’s not supposed to depend on authors’ fame and authority.  I feel sorry for co-author Corina Tarita, a young scientist with splendid qualifications, for this paper will always cast a shadow over her career.

Why God hurt Japan

March 23, 2011 • 6:01 am

Adam Hamilton, a pastor at the United Methodist Church of the Resurrection in Kansas, explains to the readers of HuffPo why a loving God made Japan suffer so much:

As a pastor, I’ve spent 25 years working through the problem of suffering with my congregation. While it is natural, in the midst of intense grief and loss, to blame both God and ourselves for terrible tragedies (God is punishing me for something I’ve done/God is punishing our nation for something we’ve done), these answers miss the mark. . .

. . . The answer to the question why is not to be found in a vengeful God who wreaks havoc on the human race. It is to be found in understanding that we live in a world of cause and effect. Our actions can have negative consequences for us or others. Others actions can have negative consequences for us. We also know that our bodies are not indestructible, and that there are genetic and external factors that affect our health. These can be exacerbated by our lifestyle and actions. And we know that there are forces of nature at work in our planet — atmospheric, environmental and geological — that are destructive. These very forces, which can be so destructive when human beings are in their path, are also essential to our planet being able to sustain life. Our actions as human beings can exacerbate these forces, but the forces themselves are a part of our planet’s essential operating system.

Why did the earthquake and tsunami occur in Japan? Was it the act of an angry God? No, it was the result of the movement and collision of the earth’s tectonic plates — a process driven by the earth’s need to regulate its own internal temperature. Without the process that creates earthquake, our planet could not sustain life.

So it’s all in God’s law of “cause and effect”:  the Old Man is off the hook because all this disaster is simply a byproduct of the world he created. And, of course, He simply could not have created another type of world.

But even if you accept that the omnipotent God couldn’t cool the globe in a less malevolent way, Pastor Hamilton doesn’t himself believe in a world of cause and effect. If that were true, then Jesus wouldn’t have been the fruit of a virgin birth, and wouldn’t have survived three days after death.  Those things require God’s intervention in the world.  And if God can produce one parthenogenetic human, and bring him back to life, why couldn’t he have intervened to prevent earthquakes and tsunamis?  The invocation of miracles at appropriate times (are prayers answered, too?) is inconsistent with a world in which everything happens according to a natural and physical “operating system.”

Perhaps the good pastor doesn’t realize that there is no “cause and effect” in the microscopic world, either.  When an atom decays, there is, as far as we know, no “cause”.  Quantum mechanics, supposedly created by God, also violates his world.

Chalk up another failed attempt at theodicy.  (Perhaps Josh Rosenau can help out Hamilton here.) We all know that the world, and natural selection, operate precisely as one would expect if there were no theistic God.  It’s incumbent on the faithful who rationalize bad and evil in this way to answer the following question:

What would our world be like if God had not created it, and it had arisen in a purely natural manner?

Now, pastor, about those other bugs in the “operating system”:  AIDS, malaria, bubonic plague and the like . . . .