Another week, another piece of questionable advice from Gwyneth Paltrow’s Goop.
This time, however, the website may have made its most dangerous recommendation yet, as a doctor has called out the latest post saying: “Almost everything in this article is wrong and potentially dangerous.”
In the Goop piece titled ‘Why We Shouldn’t Dismiss Iodine,’ the lifestyle site speaks to “Medical Medium Anthony William” who apparently heals people’s illnesses “using wisdom passed on to him from a divine voice he calls Spirit.”
William claims he “was born with the unique ability to converse with a high-level spirit who provides him with extraordinarily accurate health information that’s often far ahead of its time.”
So yes, Goop appears to be taking medical advice from a ghost.
In the interests of fairness, I went over to Williams’ website, medicalmedium.com. There’s plenty there to see, and there’s plenty to buy, including the book Life-Changing Foods (my emphasis added):
Life-Changing Foods: Save Yourself and the Ones You Love with the Hidden Healing Powers of Fruits & Vegetables delves deep into the healing powers of over 50 foods—fruits, vegetables, herbs and spices, and wild foods—explaining each food’s properties, the symptoms and conditions it can help relieve or heal, and the emotional and spiritual benefits it brings. I also arm you with the truth about some of the most misunderstood topics in health: fertility; inflammation and autoimmune disorders; the brain-gut connection; foods, fads, and trends that can harm our well-being; how angels play a role in our survival, and much more.
Scroll on down and you’ll find an endorsement from Robert Thurman, Jey Tsong Khapa Professor of Indo-Tibetan Buddhist Studies, Columbia University (and Uma’s dad):
“Anthony’s book [Medical Medium] is truly ‘wisdom of the future,’ so already now, miraculously, we have the clear, accurate explanation of the many mysterious illnesses that the ancient Buddhist medical texts predicted would afflict us in this era when over-clever people have tampered with the elements of life in the pursuit of profit.”
So much New Age Groupthink crammed into one blurb: the reverence for “exotic” ancient texts, the fear of “mysterious” illnesses, the grumbling about “the pursuit of profit” and the reference to “over-clever people” and the rejection of reason that that implies.
But back to The Independent:
William explains that he thinks we should all take iodine supplements to boost our immune systems, help with thyroid hormone production and even prevent cancer.
According to Canadian doctor Jen Gunter though, this is all wrong.
In a retort to the Goop article on her website, Dr Gunter spoke with board-certified endocrinologist, Elena A Christofides, to stress the point that William’s advice is not an accepted scientific method, he has no medical training and has not published any data.
She completely shuts down William’s advice:
“Mr. William’s spirit must not know too much about iodine because he swings and misses right off the bat. He says, ‘Iodine is essential for two main reasons: (1) your immune system relies on this mineral to function, and (2) iodine is a natural antiseptic.’
“Later on he says, ‘while iodine does also help with thyroid hormone production, that’s one small aspect of why iodine is important for your health.’
“The body needs iodine because without it you can’t make thyroid hormone and then you will slowly die. It will be a long and drawn out process. All of the symptoms of iodine deficiency are related to resulting thyroid dysfunction and 70-80% of the body’s iodine is stored in the thyroid. This is not a ‘small aspect’ this is THE ASPECT.”
Dr Gunter calls out William’s assertions as “bulls***. I just don’t know any other way to say it.”
She also reveals that Dr. Christofides has seen just one case of iodine deficiency in 19 years. And it’s nowhere near as common as William’s tries to make out:
“While iodine is essential, we actually need very little because it’s a micronutrient […] basically eating out even a couple of times a month gets us enough iodised salt to suffice.”
…According to Dr Christofides, taking excessive iodine with a normal thyroid actually “blunts the thyroid and actually causes hypothyroidism.” She has even seen women take so much iodine that they give themselves the condition. So yes, taking too much iodine actually causes the problem William says it will prevent.
“Almost everything in this article is wrong and potentially dangerous,” says Dr Gunter.
“We need very little iodine, that little bit is important but if you eat a healthy diet and have a little iodised salt here and there you will be just fine.
“If you take iodine supplements when you do not need them you could actually cause hypothyroidism, develop an autoimmune condition, or even get cancer.”
She stresses that iodine is not an internal antiseptic or immune booster as Gunter claims.
Goop includes a disclaimer at the end of its Q&A with Williams:
The views expressed in this article intend to highlight alternative studies and induce conversation. They are the views of the author and do not necessarily represent the views of goop, and are for informational purposes only, even if and to the extent that this article features the advice of physicians and medical practitioners. This article is not, nor is it intended to be, a substitute for professional medical advice, diagnosis, or treatment, and should never be relied upon for specific medical advice.
On the other hand, The Independent notes that Gwyneth Paltrow has said that William’s work feels “inherently right and true”.
Post-modernism + superstition > science.
Cross-posted on the Corner:
Critics of Pope Francis who describe him as a ‘socialist’ are fairly wide off the mark. Perhaps that was inevitable: Describing the ideology of a pope in conventionally political terms is, by definition, going to be a struggle. That said, in trying to understand Francis’ politics, it’s better to look to his Argentine past and, more specifically, Peronism and the way that Peronism (something, it should be said, of a shape-shifting concept) came to be understood.
For a deep dive into this issue, “Pope Francis, Perón, and God’s People: The Political Religion of Jorge Mario Bergoglio” by Claudio I. Remeseira is very well worth reading. Less subtly, Francis betrays clear signs of Peronist style, whether it’s authoritarianism, demagoguery and a certain weakness for conspiracy theory. So far as actual politics are concerned, his rejection of globalism fits fairly comfortably into Peronist notions of economic autarchy, and his ‘leftism’ as an extension of left-Peronism, the Peronism of the descamisados, a leftism that, combined with a certain anti-Americanism (Perón again) and that liking for strongman rule, made him so willing to help out the Castro brothers.
And not just that duo: Here’s Andres Oppenheimer, writing in the Miami Herald:
The Vatican’s mediation effort in Venezuela has been — to use a word much in vogue in Washington these days — a disaster. It has legitimized that country’s authoritarian ruler Nicolás Maduro, throwing him a lifeline when millions of protesters were demanding his resignation on the streets in October 2016. And it has helped him get back on his feet by further cracking down on the opposition.
Several interviews with Venezuelan opposition leaders and Organization of American States (OAS) Secretary General Luis Almagro this week convinced me that the Vatican’s mediation, and the opposition coalition’s failure to officially suspend it, have become the biggest obstacles for a solution to Venezuela’s political and economic crisis.
The Vatican’s mediation alongside that of the Union of South American Nations (UNASUR) — a group that has done virtually nothing but defend populist demagogues in the hemisphere — failed to result in any action. Maduro didn’t release Leopoldo Lopez and other prominent political prisoners, and as he has increased the overall number of political prisoners from 83 last year to 108 today, according to the Foro Penal research group’s figures…
It’s becoming increasingly clear that, to restore democracy in Venezuela, the United States and Latin American countries should implement the OAS Democratic Charter, which calls for gradual collective diplomatic sanctions against countries that break the rule of law.
But in an interview this week, Almagro told me that his hands are tied for as long as the Vatican-UNASUR mediation remains officially alive.
“While the Vatican remains there, we will definitely not take any action to move forward with the Democratic Charter,” Almagro told me. “If they tell us that that dialogue is over, and there is a formal communication by both the opposition and the Vatican to that effect, we will restart whatever work is needed.”
He added that, as of today, the paralysis in Venezuela is a result “of the Vatican’s presence and of a wait-and-see attitude by the Venezuelan opposition.” The Pope, argues Oppenheimer, should end the Vatican’s mediation efforts “and stop being an obstacle in the restoration of democratic rule in Venezuela”….
Maybe Francis will, but given the support that he has given to the Castro regime, I’m not optimistic.
Opponents of assisted suicide often warn how legalizing it would represent a slippery slope. That’s not an argument convincing to those who have slid very far down a slope themselves.
And nor should it be.
The family of a great grandmother who died from multiple sclerosis has published harrowing photographs of her final hours. Flora Lorimer’s husband and daughter say she wanted to die for two years before she finally passed away last month aged 68.
Tom, 69, and Tracey Taylor’s wish is that the shocking images will highlight Flora’s battle and persuade politicians to make assisted suicide legal in Scotland. Flora was diagnosed with the disease at 21 years old after noticing she had started dragging her leg. Her condition worsened and it got to the stage when it was taking an hour to walk half a mile to the shops from home. Before long the much-loved great grandmother needed a wheelchair.
Ms Taylor, from Glenrothes, Fife, told STV News: : “She cried all the time, in pain, all the time. I would come and visit every day and she would say to me, ‘I don’t want to be here tomorrow. Please take my life, I don’t want to be here tomorrow.’
“She’d had enough and we couldn’t do anything to help her – nothing.”
Asked why they had taken the decision to release the images, Ms Taylor said: “Everybody needs to see why we are fighting for this. People don’t see these pictures. These are the ones that are hidden away and they need to be shown.
“I got agreement from my mum. She wanted everyone to see why we are fighting for this and why she did want to die.
“It’s happening everywhere all over the world and it shouldn’t be. We should have the right to make our own decision….”
Flora’s condition began to dramatically worsen around two years ago when she lost the function in her hands and became too weak to even text friends. She lost the function to do anything for herself and became completely bed bound around a year ago.
It was from then, her grieving daughter and husband say, that Flora began to express her wish to end her battle with the disease.
Ms Taylor went on: “She had no leg use, no arm use, couldn’t wipe her nose, had to ask to have her head scratched and then eventually she couldn’t even talk. She could hardly communicate with us.
“She found it very hard. We could hear her, just, but she found it very hard to talk to us.
“I couldn’t kill my mum. I wanted to but I couldn’t. I couldn’t do that. I wanted the doctors to do that. I wanted the doctors to help her do it herself. She needed to do it herself, not us doing it. Whenever she was ready we would have all got together, let her take her pill, her wee drink of juice, let her go to sleep with all of us round her and drift away. But it wasn’t like that. It wasn’t like that at all. We were all around her but it wasn’t peaceful. She lay in her bed for over a year not moving, not doing anything, just lying there getting bed sores everywhere. She suffered – torture. She was tortured for two years because we couldn’t do anything.”
I respect—even if I disagree with— the arguments of those who object on rational grounds—the slippery slope and all that— to legalizing assisted suicide, but as for those, such as Boston’s egregious “Cardinal Sean” (who fought so hard against the Massachusetts’ ‘Death with Dignity’ initiative) whose objections are rooted in religious faith it’s a somewhat different matter. They are entitled to their beliefs in this matter, and to live (and die) by them, but to insist-as a matter of law-that others should be forced to do the same is arrogant, insolent and, all too often, horribly cruel.
Furlough in Jablonovka by the Austrian-Jewish writer Joseph Roth (1894-1939) includes a description of Christmas just behind the front lines of the Eastern front during Roth’s time with the Austro-Hungarian army during the First World War (the translation is by Michael Hoffman, and comes from The Hotel Years, a fine collection of some of Roth’s writing):
The sky glitters overhead, the snow glitters under our feet. It’s as though the sky is a reflection of the snow. There’s no point following the village street, which is all trampled. The snow was so seductive that it would have been a sin not to walk there, where it lay crisp and deep, noble, virginal, crystal and singing. So as not to encounter our comrades and to enjoy the night and the stars and the snow, we walked up the lane behind the houses. It was peaceful, no war anywhere. Ten or twelve times a searchlight crossed the sky, but even that seemed to be a kind of strolling, a peaceable pedestrian, paler than its brothers whom I knew better in the luminous sky.
The boys came in with their pumpkin lanterns. They sang. Stable and manger and donkey were nearby, if you could follow the singing. If you could believe them, the Saviour was born in Jablonovka, not far from Josefova Gargas’s hut, and not two thousand years ago, but sixty at the most, and the oldsters still remembered the event. You could practically see the footprints of the Three Kings in the snow. The star was graspable. The Podolian plain was swaddled in faith, God was in Podolia, and Bethlehem was a hop and a skip away, much closer than the front.
Lights went out one after another, and the huts went dark. Only the sky and the snow were still gleaming as the village traipsed up the hill to the church. Its double doors were thrown open, and it was as though the altar was coming out to meet you, to welcome the visitors in its splendour. There were no pews. People stood and knelt. Although the doors were left open, it soon grew warm, it was as though the furs were warming me, and the candles, and the fervour and the Gloria after the Introitus: Dominus dixit ad me: filius meus es tu, ego hodie genui te. Quare fremuerunt gentes; et populi meditate sunt inania? What are the heathens purposing? What folly are the peoples pursuing? — Et pastores erant in regione eadem vigilantes — And there were wakeful shepherds in that place — they were here next to us, next to Rainacher and me. We took the widow Josefova Gargas home between us. The door wasn’t locked, no door in the village was ever locked, even though strange troops, Hungarians and Bosnians were furloughed here. There were wakeful shepherds here.
We sat down at the table, and ate our borsch with wooden spoons. Then we cut up the meat with our bayonets. We drank slivovitz from tea-glasses and canteens. My atheistical friend Rainacher stretched comfortably on the chair, flung wide his arms and sang: Gloria in excelsis deo. He wasn’t blaspheming. At three in the morning, we kissed the widow and the twins, gave them our four parcels, and went off to sleep. You take the bed tonight, Rainacher told me, I’ll go on the floor. It’s my present to you. And that’s how it was. We were roused at six with marching orders.
Furlough in Jablonovka was written by Roth in exile in Paris in 1939. It first appeared in an émigré newspaper in that city, just a few months after his death the same year, a death accelerated by alcohol and despair over the deteriorating situation in Europe.
It was perhaps not that surprising that Pope Francis would look to involve himself in the controversy over ‘fake news’. The terms in which he did so were, however, unexpected….
The Guardian reports:
Pope Francis has lambasted media organisations that focus on scandals and smears and promote fake news as a means of discrediting people in public life. Spreading disinformation was “probably the greatest damage that the media can do”, the pontiff told the Belgian Catholic weekly Tertio. It is a sin to defame people, he added.
Using striking terminology, Francis said journalists and the media must avoid falling into “coprophilia” – an abnormal interest in excrement. Those reading or watching such stories risked behaving like coprophagics, people who eat faeces, he added.
The pope excused himself for using terminology that some might find repellent. “I think the media have to be very clear, very transparent, and not fall into – no offence intended – the sickness of coprophilia, that is, always wanting to cover scandals, covering nasty things, even if they are true,” he said. “And since people have a tendency towards the sickness of coprophagia, a lot of damage can be done.”
He also spoke of the danger of using the media to slander political rivals. “The means of communication have their own temptations, they can be tempted by slander, and therefore used to slander people, to smear them, this above all in the world of politics,” he said.
Now let’s scroll back to a passage in a speech that the pontiff gave in Bolivia last year:
“The new colonialism takes on different faces. At times it appears as the anonymous influence of mammon: corporations, loan agencies, certain ‘free trade’ treaties, and the imposition of measures of ‘austerity’ which always tighten the belt of workers and the poor…”
As I observed in the course of a post on the Corner:
Not for the first time with Pope Francis, we see traces of conspiracism (a demagogic standard, I’m afraid to say) in his use of the phrase ‘anonymous influence’ and the suggestion of dark works by ‘corporations’ and ‘loan agencies’.
Not for the first time….
During the course of his notorious Lampedusa speech on immigration in 2013, Francis conjured up images of dark forces at play.
Writing in Law and Liberty not so long after, Anthony Daniels had this to say:
The Pope’s use of a term such as ‘those who take the socio-economic decisions in anonymity’ was strong on connotation but weak on denotation, itself a sign of intellectual evasion. Who, exactly, were ‘those’ people? Wall Street hedge fund managers, the International Monetary Fund, opponents of free trade, African dictators? Was he saying that the whole world economic system was to blame for the migration across the Mediterranean, that the existence of borders was illegitimate, that Denmark (for example) was rich because Swaziland was poor, that if only Losotho were brought up to the level of Liechtenstein (or, of course, if Liechtenstein were brought down to the level of Lesotho) no one would drown in the Mediterranean? There was something for everyone’s conspiracy theory in his words…
And then there were Francis’ comments (reported by ABC) in the wake of the murder of an elderly French priest by Islamic terrorists earlier this year:
Pope Francis says the world is at war, but is stressing that it’s not a war of religions. Francis spoke to reporters on the papal plane en route from Rome to Poland, where he began a five-day visit Wednesday. Asked about the slaying of an 85-year-old priest in a Normandy church on Tuesday, Francis replied: “the real word is war…yes, it’s war. This holy priest died at the very moment he was offering a prayer for all the church.”
He went on: “I only want to clarify, when I speak of war, I am really speaking of war … a war of interests, for money, resources. … I am not speaking of a war of religions, religions don’t want war. The others want war.”
As I noted at the time on this site:
[A]s for the Pope’s claim that “religions don’t want war”, I can only suggest that he spend more time with the history books and, for that matter, some of the less benign passages in various sacred texts.
The final insult both to the truth and thereby to the victim is Francis’ resort (yet again) to conspiracy theory, with his references to some shadowy conflict over “interests, for money, for resources”.
Demagogues typically resort to conspiracism out of delusion or malice, as a device to mislead and, often, to draw the audience’s attention away from what is really going on.
Pope Francis is not in a position to lecture anyone on fake news.
To Pope Francis, Castro’s death was “sad” news, kind words indeed from someone who the former dictator would once have described as “social scum”.
Meanwhile, just two or three weeks ago the pontiff was being quoted favorably on Telesur (a TV network funded by the governments of Venezuela, Cuba, Ecuador, Nicaragua, Bolivia and, disappointingly in such company, Uruguay):
Asked [during an interview with the press ] if his pursuit and support for a more egalitarian society meant he envisioned a “Marxist type of society,” the pontiff said in response, “If anything, it is the communists who think like Christians…Christ spoke of a society where the poor, the weak and the marginalized have the right to decide. Not demagogues, not Barabbas, but the people, the poor, whether they have faith in a transcendent God or not. It is they who must help to achieve equality and freedom.”
Francis is not a communist (his ideology is better seen as a blend of left-Peronism and ‘a Catholicism of the people’, two strains of thought that themselves overlap). Nevertheless, to say that that description represents a very benign interpretation of what communism really is, is to put things very mildly indeed.
Then again, Francis’ line of argument is not so different from what Dorothy Day (1897-1980), the leftist Roman Catholic writer and activist possibly now headed for canonization, deployed in the Catholic Worker in July/August 1962:
We are on the side of the [Cuban] revolution. We believe there must be new concepts of property, which is proper to man, and that the new concept is not so new. There is a Christian communism and a Christian capitalism. We believe in farming communes and cooperatives and will be happy to see how they work out in Cuba. God bless Castro and all those who are seeing Christ in the poor. God bless all those who are seeking the brotherhood of man because in loving their brothers they love God even though they deny Him.
And Pope Francis, of course, is something of a Dorothy Day fan. Praised for her “passion for justice”, Day was one of “four representatives of the American people”, singled out by the Pope during the course of his speech to Congress in 2015.
Meanwhile from Forbes earlier this year:
The Obama administration has continued its effort to expand contact between the U.S. and Cuba by easing restrictions on travel, exports, and export financing. Commerce Secretary Penny Pritzker spoke of “building a more open and mutually beneficial relationship.”
However, the administration expressed concern over Havana’s dismal human rights practices. Although Raul Castro’s government has continued economic reforms, it has maintained the Communist Party’s political stranglehold. Indeed, despite the warm reception given Pope Francis last fall, the regime has been on the attack against Cubans of faith.
In a new report the group Christian Solidarity Worldwide warned of “an unprecedented crackdown on churches across the denominational spectrum,” which has “fueled a spike in reported violations of freedom of religion or belief.” There were 220 specific violations of religious liberties in 2014, but 2300 last year, many of which “involved entire churches or, in the cases of arrests, dozens of victims.” In contrast, there were only 40 cases in 2011…..
Sad times, indeed.
Writing in The Guardian, Alex Mar explains how making a documentary film “about a handful of fringe religious communities around the country” led her deep into the pagan world.
The article is an interesting account of where the search for meaning (whatever that may be) can take the credulous and the restless, and, beyond that, of the eternal appeal of the divine – and the break from the banality of everyday existence that comes with celebrating it.
The ritual was a devotional to the Morrigan, the heavyweight Celtic goddess of war, prophecy and self-transformation. In the center of the circle, surrounded by her ritual crew, stood Morpheus, with all eyes on her.
At the time Morpheus’ day job was working for a federal environmental agency, not, perhaps the most thrilling of line of work. Being possessed by an ancient Celtic goddess on the other hand….
Dressed in black, in a leather corset and a long skirt slit up each side, she wore her hair in elaborate, heavy braids that hung to her waist. She stalked the circle’s edge, flapping the vulture wings she’d strapped to her arms and staring into the crowd. Her slender body doubled over, as if suddenly heavy, and began bobbing up and down as if something was bubbling up inside her.
The sight of a possession, for those who’d never witnessed one, was alien, impressive. After what felt like a long time, she raised her head up and in a growling voice not her own, announced that she was Morrigu! Badb Catha! The roomful of witches circled closer, tightening around her, and a fellow priestess lifted a heavy sword above our heads: she directed us to take a vow. “But only if it’s one you can keep. Don’t take it lightly.”
As Morpheus (or the goddess she was channeling) continued heaving, breathing hard, hundreds of people crowded in, taking turns to raise their hand up and touch the tip of the blade.
I was one of them.
Mar, who also went on to write a book (Witches of America) on this topic, argues that there are now as many as a million “self-identified witches (typically called pagan priests and priestesses)” in the U.S.
In the past, it may have been tempting to dismiss this community as Earth-loving crystal collectors or velvet-wearing goths. In fact, the dozens of esoteric but related traditions share a spiritual core: they are polytheistic, worship nature and hold that female and male forces have equal weight in the universe. Pagans believe that the divine can be found all around us and that we can communicate regularly with the dead and the gods without a go-between. They don’t believe in heaven or hell; many subscribe to some version of reincarnation, or a next world called the Summerland.
In other words, it’s nonsense, but to each his (or her) own…
And then we get to the key point:
Throughout my life, most of my friends have been fashionable atheists of the creative classes, but it was becoming clearer to me that this does not exempt anyone from the very human need for meaning. As someone with a strong “religious impulse” but without a practice to relate to, I’d long been envious of people whose lives are structured around a clear system of belief. It seems like a tremendous relief, to be able to wake up everyday with a shared sense of purpose versus the low-level existential pain of living without something to believe in, a religious tradition to guide and ground you.
Most people, it seems do indeed feel that way: It’s hard-wired within and some of the more evangelistic atheists (for whom, I suspect, atheism is, in all probability, a surrogate religion) would do well to remember it. Religion will always be with us. What matters is the form that it will take.
But note my reference to ‘most people’. There is another group, a happy few (or perhaps not so few) who find the absence of any overarching ‘meaning’ to be something of a relief, and that, far from being a source of “low-level existential pain”, “living without something to believe in” (at least ‘believe’ in a capital B sense of the word) can be a pleasantly liberating experience.
Transcendence, no thanks.
Cross-posted on the Corner:
One obvious concern about Angela Merkel’s decision last year to, so to speak, throw open the doors to Germany was the obvious risk that potential jihadists were among those that she was welcoming into the country. That concern hasn’t gone away, and nor should it, but here (via Reuters) is a twist:
Hani Salam escaped civil war in Syria and survived the journey from Egypt to Europe. But when he saw men with bushy long beards at a mosque near his current home in Cologne last November, he was worried. The men’s appearance reminded him of Jaish al-Islam, the Islamist rebels who took over his hometown near Damascus, said Salam, 36, who wears a mustache but no beard. One of them told Salam that “good Muslims grow beards, not moustaches,” he recalled – a centuries-old idea that he dismisses. “Everything about this mosque made me feel uneasy,” he said.
Syrians in Germany say many of the country’s Arab mosques are more conservative than those at home. Over two months, a dozen Syrians in six places of worship in three cities told Reuters they were uncomfortable with very conservative messages in Arabic-speaking mosques. People have criticized the way the newcomers dress and practice their religion, they said. Some insisted the Koran be interpreted word-for-word.
In Germany, other different faiths are traditionally supported by the state. But most of the country’s four million Muslims originally came from Turkey and attend Turkish-speaking mosques which are partly funded by Ankara. Last year around 890,000 asylum-seekers, more than 70 percent of them Muslims, entered the country. Around a third came from Syria. Many of them do not want to go to Turkish mosques because they do not understand the sermons. They prefer to worship where people speak Arabic. Yet in these mosques, other problems arise. They are often short of funds, or else supported by Saudi Arabia and the Gulf states. Some back ultra-conservative or highly literal interpretations of Islam, such as Wahhabism or Salafism.
Ah, the Saudis, yet again: Our allies. Still spreading poison, it seems.
And the Salafists have been trying a little outreach:
Germany’s domestic intelligence agency has recorded more than 320 attempts by Salafist Muslims to contact refugees last year, often by offering food, clothes, free copies of the Koran and help with German to asylum seekers living in shelters. Earlier this month, a Syrian committed suicide in prison after he was arrested on suspicion of planning to bomb an airport. His brother and friends in Germany have said he was “brainwashed” by ultra-conservative imams in Berlin…
Read the whole thing
Over at Foreign Policy, James Poulos frets that, in the event that Elon Musk’s Mars mission ever gets off the ground, Musk (who admittedly has some strange beliefs: he appears to think that we are all living in some type of computer simulation) might pick the wrong sorts to settle the red planet. While Musk hasn’t given too much guidance as to who these future colonists might be, Poulos worries that they will turn out to be the kind of people who see our species’ arrival on the fourth rock from the sun as part of a broader scientific evolution:
According to this version of destiny, the purpose of space colonization is fully tied up with the purpose of scientific progress in general, complete with transformational changes to our bodies and minds that don’t just augment or twist our experience of being human but break with nature completely, turning us into post-humans. People dreaming this dream have good reason to prefer that our first Mars colonists would see themselves as being on the frontier of such technological progress and committed to pushing it forward — to making the post-human dream as much of a reality as possible, as quickly as possible.
That may be overegging the pudding. If I had to guess—and if history is any precedent— early ‘private sector’ colonists of Mars will be a mixed bunch with mixed motives. If some of them are into a spot of genetic tweaking or trying to turn themselves into cyborgs, that’s fine. They are highly unlikely to be as ‘post’ human as Poulos imagines— or they themselves might hope.
But Poulos has another vision:
[T]here is another dream out there — a much older one, with even deeper resonances in society’s collective heart and soul. Humans have always spent a lot of time pursuing and experiencing new “worlds” right here on Earth. The traditions of humanism and religion we’ve inherited from ancient Athens and Jerusalem also treat the natural world as a type of “base reality” against which our collective history can take place. Those traditions allow old myths and social orders to be honored and new ones to be founded — fresh starts, but by no means blank slates, where the best of what came before can be retained and given promise on new soil. In this sweeping journey of civilizations, what was begun with the exodus from Egypt and the founding of Rome continued, more or less, right up through the Pilgrims’ arrival on Plymouth Rock, Abraham Lincoln’s “new birth of freedom,” and on, perhaps, to the present day.
That’s to paint a very pretty picture both of “new worlds” (which, after all, is what the Bolsheviks—to name just one of a long series of monsters— thought that they were creating) and of the motives of those who, often accidentally, create them: there are more conquistadors and chancers than there are pilgrims.
From this standpoint, the exciting thing about colonizing Mars (and tomorrow, the galaxy!) is not the prospect of accelerating humanity past the point of humanity. Instead, it’s continuing the grand journey of humankind, wherein sacred traditions can be imitatively repeated and re-founded. A colony on Mars, then, is not like a personal trainer, pushing us through some artificial but valuable exercises that end up taking us to a higher plane of aliveness otherwise unavailable to us. Humanity’s achievement of interplanetary life wouldn’t allow us to break with the past and level us up into a new reality. It would humble us in recognition of a newfound, enduring mission — to create new ways to honor our human essence and praise what has allowed it to be sustained over time, whether we call that nature, nature’s God, or something else.
What we call that is nonsense.
Crusades, cults and civilizations come and go. Sometimes we move forward, sometimes we go into reverse. Mankind has no ‘enduring’ mission. There is no ‘grand journey’. There is merely a muddling through the millennia.
As for the rest, well, in the end Ozymandias.
Back to Poulos:
“What’s clear is that Earth no longer invites us to contemplate, much less renew, our deepest spiritual needs”.
Quite what the evidence for that is, I do not know.
Never mind, Poulos wants the move to Mars to be transformed into a “pilgrimage”, an act of “progress from the shadows of ignorance and apartness from God”. Just managing to live all those millions of miles away is, apparently, not enough. There has to be some greater mission, some grander meaning. There is, apparently, going to be a “debate over Mars and our human destiny” (there is?) and it’s “going to recast our awareness of how faith and freedom really do work together — or can”. It is?
[It] means asking and answering initially awkward questions, like, would we be best off if our first Martian colonists were religious observers? Especially today, nature and freedom won’t defend themselves, and they’re certainly not taken as a given by some of Earth’s more powerful people. But it turns out that even today, and in the far-flung future, many of those who see our cosmos as supernaturally real are still their best defenders. There may not be much to recommend for life on Mars if we don’t clear a path for Christ on Mars.
Only time will tell, but if I had to guess, the law of averages will mean that any Martian colony would, like just about any other human settlement, eventually have a large contingent of people who believe in the supernatural including, perhaps, Musk. How else to describe his faith in that computer simulation–an invisible organizing principle–of his? And (I would assume) there will turn out to be more Christians than a simple caricature of nerds on Mars would suggest. There would be no need to clear any paths for Jesus – or for any religious test for prospective colonists.
As to what happens then, well, let’s just say that Ray Bradbury is badly missed.
Whether or not God exists there cannot be much doubt about the existence of (to use a crude shorthand) a ‘God gene’, the innate propensity of most people to believe in gods and/or the supernatural and, at least to a degree, to base their behavior on those beliefs.
The fight of the Dawkins brigade against ‘sky fairies’ is thus, in most cases, a waste of time. What matters is not God, but the particular god that people worship. Whatever the sentimental, empty-headed or (hullo, Karen Armstrong) propagandists might claim all religions are not simply varying routes to the same ‘truth’. The difference between religions matters, and it matters a great deal. Some are benign, some are not, some leave the rest of us alone, some do not.
In that connection, it was interesting to read this in the course of an interview by Spiked Review with writer Anthony Gottlieb, the author of The Dream of Enlightenment, an account, as Spiked puts it, of “that ‘150-year burst’ of intellectual energy that begins in Northern Europe after the Thirty Years War, and stretches up to the eve of the French Revolution”:
Several of the thinkers in The Dream… are quite rightly seen as pioneers or antecedents of forms of secularism, of the idea that church and state should be kept separate. Nowadays, when we think of the separation of church and state, we tend to think of it in terms of the First Amendment, where Americans hold that there should be no state religion.
But for the pioneers of secularism, church and state are not so easily parsed. Take Thomas Hobbes (1588-1679) and Baruch Spinoza (1632-1677), for example. They’ve both been characterised as being in favour of the separation of church and state, of getting rid of a state religion. Yet, in fact, both believed that it was important to have a state religion. And that’s because they, like many of their intellectual brothers in arms, were concerned not with getting rid of state religion but with weakening the power of the priests, the power of institutional religion. They wanted to take away the church’s power and give it instead to the state.
That’s because, as they saw it, the best way of ensuring that religion didn’t lead to all sorts of trouble was both to police it, and to make sure that the state religion was peaceful, non-disruptive, and not run by these mad priests. So Hobbes and Spinoza ended up advocating state religion, rather than opposing it….
There’s something to that, especially if that state religion is mild, unassuming, tolerant– light on superstition and with a proper sense of its place: At its best the Church of England comes to mind.