Obama’s Speech to The Children

The overheated right-wing pundits were on to something after all.   Obama’s speech to the “nation’s students” was pompous, ridiculously long, chock-full of ed-school bromides, and wholly beyond a president’s proper role. 

Why should students study, according to Obama?  Because they will develop “critical thinking skills” from “history and social studies” that will allow them “to fight poverty and homelessness, crime and discrimination, and make our nation more fair and more free.”

How about studying because you will gain actual knowledge–not just “critical thinking skills”–that will lift you out of ignorance?  How about for the love of learning and beauty?  How about because facts matter? Continue reading

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Libertarians vs. statists

In a post below, Anthony asks:

Does the GSS or any other large poll have sufficient data to do this for the population at large?

How to classify “libertarian” and “statist” is difficult in the GSS. After all, libertarians in particular disagree on a lot of issues. But there are a set of “speech” related questions, combined with questions about social security and welfare, which I will sort them well. The variables are:

SPKRAC = Allow racist to speak
SPKATH = Allow anti-religionist to speak
SPKCOM = Allow Communist to speak
SPKHOMO = Allow homosexual to speak
NATSOC = Social security spending right, or too little or too much
NATFARE = Welfare spending right, or too little or too much

The libertarians below would allow for people to speak in all cases, and thought too much was being spent on Social Security and Welfare (the former was a minority position, the latter a majority). The statists were in the inverse. No surprises….
Update: Please add the percentages of the classes vertically by category. That is, add males + females along the column “Libertarian” and then “Statist”.
Continue reading

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Gaia and Her Pals

Via the Guardian:

Religious leaders should play a frontline role in mobilising people to take action against global warming, according to a leading scientist.

Lord May, a former chief scientist to the [British] government, said religious groups could use their influence to motivate believers into reducing the environmental impact of their lives.

The international reach of faith-based organisations and their authoritarian structures give religious groups an almost unrivalled ability to encourage a large proportion of the world’s population to go green, he said.

Lord May highlighted the value of religion in uniting communities to tackle environmental challenges ahead of his presidential address to the British Science Association festival at the University of Surrey in Guildford today…

Speaking before the address, May said religion had historically played a major role in policing social behaviour through the notion of a supernatural “enforcer”, a system that could help unify communities to tackle environmental challenges. “How better it is if the punisher is an all-powerful, all-seeing deity,” he said.

Well, I’ll give the guy a prize for (a sort-of) honesty.

H/t : EU Referendum

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James Wood is not *that* kind of non-believer

Literary critic James Wood has again announced to the world that he alone possesses the requisite sensitivity and depth to be a non-believer. 

In 2006, he castigated the so-called New Atheists for their shallow criticisms of faith while recounting at great length the hardly dissimilar grounds for his own lack of belief.  He has repeated this conflicted performance in a review for the New Yorker of Oxford English professor Terry Eagleton’s Reason, Faith, and Revolution.  (For a sample of Eagleton’s religious writing, which makes his Marxism look positively rigorous, see here.) 

Wood mocks Richard Dawkins, Sam Harris, and Christopher Hitchens’ image of God as the Being who

created the world, controls our destinies, resides in Heaven, loves us when He is not punishing us, intervenes to perform miracles, sent His only son to die on the Cross and save us from sin, and promises Heaven for the devout.

Now where would they have gotten those ideas?

The New Atheists’ conception of God “is not very Judaic, or very philosophical,” Wood notes in disapproval. 

Then he goes on to criticize Eagleton for just such a “philosophical” view of god, one that ignores the anthropomorphic qualities that he has just criticized the New Atheists for foregrounding:

Eagleton’s Thomistic God [is] bodiless as vapor, distant,  sublimely indifferent. . .  [But] the Christian God is personal . . . Daily religious belief is full of such implied propositions [as] ‘God is just’; ‘God saves my soul’; [and] ‘Christ was God made man’.

No kidding. 

Wood’s preening efforts at distinguishing himself from other disbelievers reach a climax of incoherence at the conclusion of his review: 

What is needed is neither the overweening rationalism of a Dawkins nor the rarefied religious belief of an Eagleton but a theologically engaged atheism that resembles disappointed belief.  Such atheism, only a semitone from faith, would be, like musical dissonance, the more acute for its proximity.  . . . It would be unafraid to credit the immense allure of religious tradition, but at the same time it would be ready to argue that the abstract God of the philosophers and the theologian is no more probable than the idolatrous God of the fundamentalists, makes no better sense of the fallen world, and is certainly no more likable or worthy of our worshipful respect—alas. 

In other words, vulnerable to the identical critique as that of those crude  New Atheists.

As for Eagleton’s conception of God, the problem is not that it is too disembodied and too detached from the world, the problem is that it is made up out of whole cloth—like every other assertion about God.  God “fashioned us just for the fun of it—he is not neurotically possessive of us,” according to Eagleton.  How in the world does Eagleton know that?  Has he interviewed his subject? “Unlike George Bush, God is not an interventionist kind of ruler,” Eagleton adds.   By what means of proof does Eagleton plan to dissuade people who think that God is daily involved with his creation?  Marxism’ evidential base is rock-solid compared to these unmoored projections of fantasy.

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Religion Unplugged

Wandering through Queens on Friday night, I came across a botánica, a fascinating small store of a type that I had never seen before. Wikipedia has a useful description here, and although as John knows all too well, Wikipedia is not always (ever?) the most reliable source of information, judging by what I saw and heard (I was with a Latin American friend who had a chat with the store’s primarily spanish-speaking proprietor), it’ll do here.

 In any event, as an example of syncretic religion at work, this little shop (and what it was selling) took some beating. In addition it was a useful reminder, stripped off much of the usual intellectual flummery, of the universal fears and beliefs that lie at the heart of almost all religion – and do so much to explain its continuing appeal. As for me, materialist to the end, I bought a candle dedicated to Juan del Dinero, a benevolent spirit (some prefer the euphemism ‘folk saint’) known for his ability to deliver riches. Here’s hoping.

 Hey, you never know.

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Putting the Natural in Supernatural

There’s nothing too new about this, but here via the London Times is yet more reinforcement for those of us who believe that the religious impulse is innate. Various scientists are cited, so read the whole piece, but this is, perhaps, worth noting in particular:

Bruce Hood, professor of developmental psychology at Bristol University, believes the picture is more complex. “Our research shows children have a natural, intuitive way of reasoning that leads them to all kinds of supernatural beliefs about how the world works,” he said.

“As they grow up they overlay these beliefs with more rational approaches but the tendency to illogical supernatural beliefs remains as religion.”

Hood, who will present his findings at the British Science Association’s annual meeting this week, sees organised religion as just part of a spectrum of supernatural beliefs. In one study he found even ardent atheists balked at the idea of accepting an organ transplant from a murderer, because of a superstitious belief that an individual’s personality could be stored in their organs. “This shows how superstition is hardwired into our brains,” he said.

[snip]
Professor Pascal Boyer, an anthropologist at Washington University and author of Religion Explained, supports Hood’s view that the origins of religion may lie in common childhood experiences. In a recent article in Nature, the science journal, he said: “From childhood, humans form enduring and important social relationships with fictional characters, imaginary friends, deceased relatives, unseen heroes and fantasised mates.

“It is a small step from this to conceptualising spirits, dead ancestors and gods, who are neither visible nor tangible.” Boyer holds out little hope for atheism. “Religious thinking seems to be the path of least resistance for our cognitive systems,” he said. “By contrast, disbelief is generally the work of deliberate, effortful work against our natural cognitive dispositions — hardly the easiest ideology to propagate.”

Fair enough, I think, and, I would reckon, yet more support for the idea that is better to channel the religious impulse by, as I argued here before, giving children some sort of gentle religious grounding, preferably in a well-established, undemanding, culturally useful (understanding all that art and so on) and mildly (small c) conservative denomination that doesn’t dwell too much on the supernatural and keeps both ritual and philosophical speculation in their proper place.”

Once again: better vicar than wicca….

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Patterns in politics, liberal, conservative, statist & libertarian

Reading around the web I stumbled upon National Journal‘s ubiquitous ratings of how liberal or conservative various politicians are in the domains of social, economic and foreign policy. Using the 2008 data for the House of Representatives, here are the correlations:

Social Liberal & Economic Liberal = 0.78
Social Liberal & Foreign Liberal = 0.70
Economic Liberal & Foreign Liberal = 0.66

The correlations are rather good, but not perfect. For example, assuming a linear model only 60% of the variation in economic liberalism can be predicted by social liberalism (just square the correlations). Some of this is surely the coarseness of measures Natural Journal is using; but I’m not an idealist in any case about politics insofar as there is a most liberal liberal and most conservative conservative archetype. These ideologies are embedded in the real world.

But I was curious about the residuals, that is, deviation from the trends (which are substantial). Specifically, there are the orthogonal tendencies of libertarianism and statism, which though secondary to the standard Left-Right dynamic, do exist.

I will focus on social & economic liberalism in this analysis and discard foreign policy because I don’t want to deal with other combinations right now. Additionally I am not focusing conservatism simply because it looks like it’s just the perfect inverse, so all you need to do is “change the signs.” No need to repeat. First, a scatterplot of Democrats and Republicans, colored blue and red as usual, in 2008. Continue reading

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Necessity and sufficiency of an organic movement

John Henke’s post Organizing Against WorldNetDaily has prompted some response in the blogosphere. This Conor Friedersdorf post is the second contribution he has made to the discussion. Much of the debate has revolved around the intellectual/elite vs. populist dimension. Because it is a debate where rhetoric can get out of control some people are acting as if one must choose between elites and the masses, or, that a movement can be organized around only elites or masses. In a democratic republic a movement based on elite concerns only has no electoral base. On the other hand it seems that movements from the bottom-up which have no elite leadership or intellectual superstructure and are driven only by inchoate impulses tend to lose steam and lack long term focus.

This observation is trivial, but from what I know it is also a rock-solid inference one could make from a conservative model of how societies are organized, that is, they are organic wholes characterized by a diversity of roles, status and abilities. Movements or subcultures have the same characteristics. A totally flat and egalitarian structure in any movement is simply not scalable, so populism naturally throws up elites (other elites may call these demagogues, but sometimes it is in the eye of the beholder). Similarly, elites which take over societies can often generate populist cadres through the leverage they have in offering up patronage and advancement to the abmitious.

The natural compromises which emerge between the leaders and the led can take various forms. Black Americans are part of the liberal movement in the United States, and subordinate their social and religious conservatism to party loyalty and racial and fiscal liberalism (the exceptions of recent note have been via direct democracy). The black political elite espouses social liberalism in keeping with the movement elite. Though the American population tends to be suspicious of the advantages of free trade and the logic of comparative advantage, both Democratic and Republican elites have tended to push forward globalization despite populist resistence. In the case of Republicans, the party has been socially conservative for a generation now, and yet has yielded few efficacious policies which are purely driven by social conservatism* (e.g., welfare reform is arguably a social conservative victory, but it was also a fiscal issue). While black political leaders simply ignore the sentiments of the black masses and espouse social liberalism explicitly, Republicans have in the main respected the beliefs of the grassroots in their espoused planks. But they simply haven’t expended much political capital in reversing the trend toward social liberalism over the past generation from what I can tell (I think “South Park conservatism” is a classic case of declaring victory and ceding the war).

Because of the first-past-the-post winner-take-all nature of our legislative districts I suspect that a two-party system is the equilibrium for the American republic. But there are more than two strands of political thought in the United States. Naturally this results in a situation where coalitions emerge out of compromises. The process of discussion, argument and factional strife is simply a byproduct of this structural reality.

* Bush’s policy on embryonic stem cells is a prominent exception to this.

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Polls of 2012 Republican contenders

Released by Pew. Small sample sizes, and probably irrelevant anyhow….

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Role of genes in personality

Inductivist has a post up on the public perception of the role genes play in personality via the “GENEEXPS” variable. Though he saw a trend for Republicans to lean slightly toward more of a role for genes, I was struck by the minimal difference. I decided to look in more detail at this variable in the GSS, and again, was struck by the relative uniformity in attitude. An exception was with sex: women in this sample most definitely seem to believe that genes have more of a role in personality than men do. Also, the old are more gene-friendly than the young.

I put the 95th confidence intervals below because of the small sample sizes in some classes. The question was asked in 2004. The N was somewhat above 2200.
Continue reading

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