Archive for January, 2013


Sunday, January 27th, 2013
It took some time to realize that the T-Rex is not attracted to movement so much as to a camera about to snap a photo.

It took some time to realize that the T-Rex is not attracted to movement so much as to a camera about to snap a photo.

REVIEWS FROM THE REV: “The Great Divide: Nature and Human Nature in the Old World and the New” by Peter Watson

Sunday, January 27th, 2013

GREAT_DIVIDE_COVERThis is a deeply interesting book.  It is both a meditation upon — and a survey of — all that we know about the similarities and differences between the populations of humans that developed their cultures and societies in isolation from each other in the “Old” and “New” worlds.

Soon after humans migrated across the “Bering land bridge” into North America, that overland route was cut off by rising sea levels.  And so the populations of North and South America were cut off from those of Europe, Asia and Africa for some 15,000 years (until the Spanish “discovered” the Americas).  In this impressive book, Peter Watson takes the time to cast a clear eye on the ways in which the different conditions in the two worlds influenced the development of human civilizations, and the differences are dramatic.

Some of this ground has been covered by other authors, to be sure, but the value of this book lies in the synthesis of recorded history with the latest discoveries (which have been numerous, especially regarding ancient cultures such as the Incas).  In short — the Old and New worlds were very different.  The “old” had a broad east-west configuration, allowing the rapid spread of peoples, technologies, crops and ideas.  They also had the horse, and a wide range of useful domseticable animals.  The “new” world ran north and south, with a wide range of elevations, from mountains to ocean beaches, across a broad range of latitude.  Domesticated plants, therefore, were limited in their range.  They also had the llama as their only work animal — no ox or horse to pull a plow or to ride from village to village.

But added into this mix is the remarkable fact that some 80 percent of the worlds hallucinogenic plants occur in the new world.  In addition, South America, especially, was subject to much more extreme weather and geologic events during this historic period: hurricanes, El Nino events, volcanic eruptions and earthquakes.  Put this all together and you have one world where the gods seemed to be perpetually angry, and another where they were somewhat benign.  The ramifications for ritual and society were dramatic.

I won’t spoil the end of the story, but it gives one a truly useful perspective on how human society has developed into the teeming, technologically astute and religious confederation we experience today.

This is a dense book — it took me some time to read it.  But it was worth the time for the knowledge it gave me.

t.n.s.r. bob

The Rev gives is 3.5 out of 4!

The Rev gives is 3.5 out of 4!

SERMON: “Wonder Beyond the Veil” by the not-so-reverend bob

Sunday, January 27th, 2013

If you stop to think about it, the fact that I am writing my thoughts into a sentence that you can read and understand is nothing short of amazing.  As far as we can tell, such acts of communication are not occurring anywhere else in our solar system.  And even on our small planet, teeming with life, you and I are members of the only species that reads and writes (though whales and dolphins may very well have their own book-of-the-month club that they are very adept at concealing from us).

We naturally take for granted the things that seem to come naturally to us.  We don’t have the time, frankly, to sit in wonder at every little thing that — were we to see it in its true historical or biological context — would blow our ever-lovin’ mind.  So we spend the time we must learning how to walk and talk and drive and sculpt and dance and compute and then just get on with living our life.

But one of these times while you’re walking from your car into your house, thinking about the next thing on your to-do list, consider what underlies these regular acts that seem so effortless to us.

Walking upright is a good start.  That is quite an evolutionary change for a body of muscle and bone that began as a bacteria that managed to clump together enough to become, eventually, an actual body of a lobe-finned fish that adapted to walking on land, then developed into a small mammal, then a primate and then the upright hominid that was our great great great great grandmother.

And what about the air that flows so easily into your lungs?  It’s easy to think of that air as having no mass at all, but of course it does.  The one-ton weight of the atmosphere over our heads weighs down upon us every moment, but we don’t even notice it.  Our bones and muscles have evolved under that weight (not all of which is, exactly, pressing “down” on us) so that our density and shape and mechanical arrangements are so well suited to air’s “mass” that we only sense when the breeze blows it across our face, or when we stick our hand out the window of our fast-moving car and play our hand against the force of the air compressing in front of it .

This is where creationists stop one step short of a true sense of wonder, and invert reality when they decide to praise God for making the world so perfect for us to live in.  It’s quite the other way around, I’m afraid.  The world was not made for us.  The reality of evolution is that we were “made” for the world that we evolved in, or — more precisely — that we were “made” (evolved) in the world as it already existed.  That is the power of evolution as the result of natural selection: the things that work well in a given environment have a better chance of being preserved in reproducing life forms than those that don’t.

One could argue that the original conditions that were made possible by earth’s particular composition and location in relation to the sun were “made” just for us, but that would be pushing things more than just a bit.  For there is no evidence of intention in anything that exists — other than the animals, like ourselves, that possess consciousness.  What we can say with absolute confidence is that the conditions that came to be on Earth were hospitable to the beginning — and continuation — of biological life.  And knowing — as we now do — just how rare of an occurrence such a state of affairs is in the known universe, it is easy to be overwhelmed with the sheer luck of it all.

But the idea of such cosmic, existential “luck” really bothers a lot of people.  And so there arises in humans a deep cry for intention, and a purpose for our existence that must be rooted in some larger intelligent force.  I hear this from Christian friends who are sincerely baffled by the notion that existence can, well, exist without an intelligent, interested source.  (What they are really concerned about is how one could deal with this reality in an emotional and intellectual sense).   But this impulse toward religious belief is, I believe, an artifact of the way we have mentally and emotionally processed our physical reality over the generations, and has everything to do with our brain-based consciousness and absolutely nothing to do with the physical world.  It is a “software” issue.

Be that as it may, human belief systems are a definite social and cultural reality that is deeply embedded in our intellectual life.  And old ideas die hard.

Speaking up for science in a culture of religious belief, once can feel like a "voice in the wilderness".

Speaking up for science in a culture of religious belief, once can feel like a “voice in the wilderness”.

I have often wondered at how religious belief survived the arrival of Darwin’s theory of evolution.  But others have pointed out that the end of the earth-centric view of the universe should have been enough to knock the pins out from under the truth claims of the church.  Right they are.  And I’ve just been reading about the intellectual and spiritual crisis that the discovery of the Americas caused for the Europeans (in “The Great Divide”, reviewed here this week).  For here was an entirely new world (filled with people) that — because the discovery of its existence came with no hint or mention in ancient literature or biblical texts — was completely unexpected and shocking.  It took Europe and the church a few hundred years to really get used to the idea.  And so it goes.

Every new scientific discovery erodes ancient religious claims about our physical reality.  I think that is indisputable (at least in a general sense).  But, seen anthropologically, this is not surprising: almost all of our early philosophy and religious ideology was developed in a context of deep ignorance of the inner workings of biology, cosmology and geology.  Fortunately for us “westerners”, the evolution of Christianity took a course that embraced Greek thought, and led us to the idea that the “one God” was a god who had created a nature that could be understood (as He could be understood) through continuing study (Islam — and the shamanistic religions of other cultures — held that all that could be known had already been revealed in holy books, and to seek additional knowledge was to blaspheme).

In this way, the evolution of thought in the “Old World” of Europe and Asia was open to the discoveries of science, at least until those discoveries began to bring the revealed wisdom of scripture into question.  But by then the cat was out of the bag, as it were, and, despite the excommunications and heresy trials, scientific discovery has became our primary source for reliable knowledge about reality.

Be that as it may, actual non-believers (in God or in “divine purpose” generally) remain the minority, even in America.  Most people believe in God.  And most of those believers, whether they realize it or not, tacitly accept as true scientific descriptions of the world they inhabit, without realizing the profound implications of those scientific truths.  The result being that the majority of humans, to my mind, take for granted the true miracle of their existence as a thinking, feeling, personality in a discreet physical body living on a planet hospitable to such an existence.  No, to them a wonder of this magnitude (if they give it a thought) is not nearly enough.  They require (for their sense of well-being) that there be a single great god of the universe who is just like them, and who, despite all of his necessarily awesome responsibilities and powers, must reliably bend an ear to any individual’s urgent prayer request for a good parking spot at the mall.

But the rather amazing (and counter-intuitive) point of all of this should be plain by now: the believer in God, by holding fast to a religious view of existence, actually limits their capacity to experience the true awe of seeing creation for what it really is: an expanding universe of a scale we cannot truly comprehend; a tiny, blue planet of water and air and elements born in exploding stars; the continuous, persistent non-random selection from random genetic changes that, over time (and under changing environmental pressures), transforms a bacteria into a fish, a fish into a mammal, and mammals into elephants and whales and humans that, after millions of years develop language and then an alphabet and then the technology that allows this one human to write his thoughts for other humans to read and understand.

In the larger scheme of things, one has to ask, what does it matter if people believe in God or angels (or fairies in the garden, for that matter)?  It’s not like adults playing pretend or believing in magic is going to slow or speed the final, fatal blossoming of our sun, or the eventual contraction of our universe.  No — we are blessedly powerless on those scales.  But where we are powerful is in our effect on the quality of our own lives, and, potentially, the lives of others.

And so it’s none of my business if one of my fellow humans is comfortable in a world governed by a god of their choosing.  But when so many live in that kind of world, one has to speak up for that which is obscured by the veils of religious belief.  There was a time in the evolution of religion that called for a “voice in the wilderness”, a “John the Baptist”.  What’s needed now is more “John the Scientists” to stand by the doorway that science has opened for us in the wall of human ignorance, pointing the way to the unseen wonders that await beyond.

t.n.s.r. bob


Sunday, January 20th, 2013
At first I was concerned that the T-Rex would upstage the actors, but he turned out to be a welcome member of the chorus.

At first I was concerned that the T-Rex would upstage the actors, but he turned out to be a welcome member of the chorus.

SERMON: “A Sense of Meaning” by the not-so-reverend bob

Sunday, January 20th, 2013

While walking on the treadmill at the gym, I watched a morning news feel-good story about an American military neurosurgeon who was haunted by an Iraq War patient he had treated.  The soldier that landed on his operating table was “the most horribly wounded soldier” the surgeon had ever seen.  But they patched up his terrible head wound and shipped him off to Germany.  Years later, the doctor was ready to re-visit his war experience.  He Googled the name of the soldier he was sure had died of his wounds and, to his surprise, the man popped up in a T.V. interview, very much alive.

The news story then showed video from that interview of a man who looked as if someone had scooped out a third of his brain and replaced a portion of his formerly-round skull with a sunken flat plate.  But the soldier could walk and talk, despite having lost a chunk of his frontal lobe.

And though the soldier was “not up to another interview” (for this current report), there were still-pictures of him and his neurosurgeon meeting.  The doctor reported (after) that he had asked his former patient what I thought was a deeply insightful question: was he happy that he had survived?  The soldier answered that, yes, he was.

This was a powerful moment.  About as profound as can be imagined.  But, of course, these kinds of news stories aren’t really about the profound (or disturbing) aspects of these stories: they are meant to be inspirational, aspirational, “feel-good” tales of that type that allows you and I to easily borrow some added confidence (in our own resilience) from hearing of the experiences of someone who’s been through real shit.

But I don’t feel good when I watch a story like this.  I see the lingering, daily struggle (that is the long shadow of the original tragedy) that looms over the “happy ending” that we are all supposed to assent to — and move on from — having snatched up our bit of “borrowed courage”.  (I felt the same way about all of the cheering for the slightest progress of Representative Gabby Giffords after she was shot in the head).

As I watched the story of the “recovered” soldier this morning, I reflexively uttered “Goddamn war”, expressing a deep revulsion at the idea that sentient individuals had worked together to create the conditions of war under which a strong, physically able young man was suddenly and irrevocably stripped of a large chunk of his capacities.

But even as I said that, I realized that other humans were very likely watching this story and having equally strong emotional reactions that were going to be the complete opposite of mine.  Some might feel a sweeping sense of admiration for the soldier, or awe at the doctor’s skill, or anger at the bastards that set off the road-side bomb that wounded the soldier.  In short, each of us who react to a story react according to different sets of moral triggers.  As Jonathon Haidt describes so well in “The Righteous Mind” (reviewed this blog), we humans fall into one of several categories on that score (meaning that — when presented with a moral dilemma — though many of us will react in similar ways, we are not safe to assume that all humans will react in the same way we do).

Everywhere you look there is, well, our physical reality.

Everywhere you look there is, well, our physical reality.

Despite this natural variation in our moral response, in practice I think that we all pretty much assume that our moral centers are the ones that are properly calibrated, and so we are often surprised when the obvious wrong that outrages us don’t elicit the same outrage in others.  This is abundantly clear in politics and social values, where, as an example, an evangelical conservative might see abortion as the moral equivalent of institutionalized genocide, yet be mystified by a progressive who sees the denial of the right of a gay citizen to marry as the equivalent of denying an African American of his legal rights because of his race.

So it would seem that the thing that we all have in common is not the particular moral issue we react to, but the strength of the reactions we have to events that outrage (or inspire) us.

It is clear to me that we are “feeling” animals.  And I would take this further and suggest today that it these sorts of experiences — when our deep emotions are attached to experiences — that are, to my mind, the source of all that we might possibly define as “meaning”.

Each of us, if pressed, could probably write out a list of the things that make life “meaningful”.  I suspect that these would be the activities (or traits) that we feel the most strongly about.  We might put on that list “a sense of purpose”, or “love”, or “meaningful work” or “kindness”.  These are the kinds of things that make us feel good in a way that we see as different from the simple satisfying of a hunger for food or a lust for sex.  These are the kinds of things that give us a specific kind of feeling — that sense of well-being that comes from a regular experience of the “higher” emotions.

What do I mean when I argue that it is the welding of our “higher” emotions to experience that forms the basis for meaning in our lives?  I realize that we might be hesitant to grant this rather mechanical-sounding point, as one of the things that makes our “higher” emotions, well, “higher” is that we attribute to them a certain transcendent quality.  Part of the reason they have such an elevated influence on us is that they come upon us in ways that are most often rare and wondrous.  They are harder to generate than the simpler pleasures of eating our favorite snack or watching our favorite t.v. show.  Like everything else, their rarity makes them precious and highly valued.  And like everything else of value, it almost follows as axiomatic that we will try to manufacture these most desired feelings (the “feel good” story I relate above is a perfect example of this).

Now to a religious person, all of this may simply sound like me trying to drag the realm of the angels down to earth.  (That’s just silly, of course, because no actual angels will be harmed by this sermon).  But many do seriously believe that a materialistic view of life (meaning that there is nothing about our experience of life that happens outside of natural processes, whether understood or not) leads to a cheapening of human life.  I hardly think this is the case, but it’s worth taking a serious look at this important point.

The fear of a materialistic view is, I think, twofold: The first being that a loss of external (divine) validation will weaken the moral bonds that moderate bad human behavior.  The second fear is that our experience of the transcendent will simply cease (this fear being a reflection of just how much we value these experiences and feelings).  Both of these fears are rooted in the assumption that morality and transcendent experience are purely products of God, of which we are passive recipients and respondents: i.e. we are not the source.

Were this to be an accurate description of reality, these fears would, indeed, be reasonable and completely valid (for then it would be true that if God were to go away, then with Him would go our treasured morality and ecstatic experience! ) But here is the tricky part of this transition from what is, essentially, our habitual practice of dislocating portions of our consciousness from inside the brain to outside of our physical selves: if we can allow ourselves to entertain the possibility that our experience of existence is actually a process occurring within the confines of our body and brain, then this deep fear of this great loss becomes meaningless and moot.  If we can allow ourselves this shift — what I would call a returning of our dislocated self to it’s true location, what actually changes is more akin to moving some colored pins on a map than actually moving any actual nations or landmasses.  Nothing essential actually changes (or goes away).  We are simply thinking about our experiences differently.

To be honest, it might be worth saying here that even when I locate (or conceptualize) my self within my physical body, I still experience my thoughts and feelings in a sort of imagined space in that body — meaning that I’m not actually sensing where each synapse or nerve is functioning when I think or feel.  So it could be argued that I am quibbling over swapping one conceptually useful inaccuracy for another, more useful one!  So why even bother with it?

As I’ve asserted before, recognizing that you and I only get this one chance at being living, breathing human beings reveals, to my mind, a truer value of life.  There is no hiding our naked vulnerability in “heavenly rewards” or “the next life”.  (Yes, our DNA carries on in our children, and our component elemental parts will be “recycled” once we no longer require them in our living bodies, but we will most likely not go on living forever as the individuals we were in life reborn by God in newly-minted heavenly bodies).

I think that — when it comes to the conscious individual experience of existence — this one life is all we get.  And it reasonably follows that there is nothing intelligent “out there” to either rely on or worry about.  An unexpected result of this word-view is the fact that I now recoil at human tragedy like I never did when I was trying so hard to be a Christian.  (Some of that may be a function of age and experience, but my Darwinian world-view is surely a large part of the equation).

None of this diminishes the value that our emotions place upon the things that are meaningful to us.  To think that would be silly as well.  Sure, what you and I value means nothing to the rest of the vast, cold universe.  So what?  (I mean that: so what?).  That also means that the rest of the vast, cold universe is incapable of passing even the slightest judgement upon us for feeling our feelings as we do (for every loss there is also gain).  We are what we are.  And a great deal of what we are is our capacity to feel deeply about things that matter to us.

All living things want to keep on living.  But we are the only animals that want — no, need — to live meaningful lives as well.  It could be argued, I think, that it is a sense of meaning that fuels our capacity to want to continue living.  And the fact that this matters to us as much as it does is, in the end, all the justification we need.

t.n.s.r. bob


Sunday, January 13th, 2013
My buddy sent me this t-shirt as a gift, but raptors, it turns out, can't really take a joke.

My buddy sent me this t-shirt as a gift, but raptors, it turns out, can’t really take a joke.

SERMON: “The Source of Morality” by the not-so-reverend bob

Sunday, January 13th, 2013

I think it’s safe to say that most people — when they ponder the issue of right and wrong — think of morality as having a basis in revealed knowledge.  (Think of the “Ten Commandments” and the way that conservatives repeatedly point to them as the “Judeo-Christian foundation” of all that is good and lawful about the United States of America).

But there are a few of us (in addition to the scientists and evolutionary psychologists who study such things) that hold the view that human morality and ethics are not rooted in revelations divine, but are naturally-evolved expressions of the never-ending search for a balance between our deeply social — and incurably selfish — natures.  The rules we live by are basically the socially-active tools we employ to get as much as we can for ourselves (and our clan) without arousing countering forces from other individuals and groups.  In short, this is what cooperation is all about.  And from cooperation flows the altruism that marks the “above and beyond” behaviors that qualify as “generous” on the scorecards of human behavior.

Those who see morality as “revealed” strongly believe that anything short of a heavenly, eternal, and immutable source for right and wrong would simply prove unequal to the task of maintaining social order.  And so they believe that were the external, revealed (read: Heavenly) authority for our social rules to prove non-existent, morality would instantly lose all meaning (and, therefore, all of it’s power to regulate human behavior).  Little wonder, then, that they hold so fast to the belief that God is behind everything.

But instead of  being the actual state of morality’s affairs, this is much more a case where the belief in a divine moral source itself can, in some ways, create the reality it claims already exists.  In short, the belief precedes the reality that is held up as proof for the belief itself.  For, according to many writers, the codes of religion developed as a way to (among other aims) make people behave better when no-one was physically watching them (as populations grew, and spread beyond direct supervisory control).  I think this makes sense: the invisible, distant God is the perfect spy (the “inescapable tyrant” as Christopher Hitchens called it) that we can never really be sure is not watching our every move (and, even better, hearing our every secret thought).

Everything evolves, even ideas of right and wrong.

Everything evolves, even ideas of right and wrong.

So it could well be that, upon a sudden mass realization that God does not exist (and, therefore, that morality is not sacralized by his imprint) a good many people might decide to run amok.  I think that this would be a short-lived phenomena, as those who behaved in a lawless manner would shortly run into serious legal and interpersonal issues of a very present, human kind (unless, of course, it became a society-wide collapse, which would be a much more serious issue, albeit one that occurs — one should note — with regularity in human societies, and that with God still firmly in his Heaven).

But on the other side of the fence (from the religiously inclined) are those who believe that we can use our reason to create a better system of ethics without God as the source.  I think this is correct, up to a point.  But sometimes those who eschew God as a source can go wrong if what they are really proposing is a belief that there exists in nature a perfect law that we can discover and align ourselves with.  As philosophers have noted, this is not much different from the religious seeking a revealed source to bulk up an authoritative claim for a particular brand of morality, only in this case the revelation is sought in nature.  Both are locked into a quest for an ultimate, unquestionable moral authority.

The fundamental problem we must contend with is that ethics and morality, which are really an evolved (and evolving) social tool for (evolved and evolving) social animals, exist in a natural world that is ever only “balanced” in an ever-shifting-mid-point-between-competing-forces sort of way.  Nothing is fixed in this world.  And that, I’m afraid, applies to morality as well.

If we are honest with ourselves, the truth of the relativity of morality is evident all around (and within) us.  Almost every sin we can conceive of exists on a sliding moral scale, even the most heinous ones (such as murder which can, in certain circumstances, be “justified”).  We cry for justice and plead for mercy with equal vigor.  (This is why we have juries to decide issues that, were they truly black and white, would require no deliberation at all).

The upshot of this reality is that with morality — as with our interactions with our natural environment — the best that we can do is to limit the inputs into the system that are pushing things out of “balance”, and hope that the adjustments we make are wise ones so that the ever-swinging pendulum swings in a more constrained, sustainable arc.

With humans this means combating the obvious abuses that increase human misery, and attempting to encourage the positive actions that provide opportunity for more and more humans to have meaningful lives.  (Now just exactly what makes a human life meaningful is going to have many different definitions to different people.  But this is part of the complexity of life that makes the idea of a sort of revealed universal morality so suspect: it won’t work equally well for all peoples everywhere).

So it seems that the best we can do is, well, the best that we can do.  Abandoning the idea of perfect law (whether given by God or revealed by nature) is a good start.  At least then we are starting off from a semi-solid common-grounding in reality.

So I don’t think humankind needs any new “holy books” or revelations.  And our future does not lie in our past.  Human morality and beliefs have been evolving for fifty-thousand years, and even the great religious world views that have imprinted themselves on our moral minds (and seem to be permanent cultural fixtures) had a beginning, a middle, and may one day have an “end”.  If they do end, they will not leave a world without ethics and morality (just as they did not come to a world without ethics and morality).  They will, like the systems of belief that preceded them, simply be replaced by the next and (one assumes) somewhat superior system.

People get pretty damn spun-up around morality.  We become indignant, outraged, ready to bring down the hammer of heaven upon those who flout our laws.  We could stand to calm down a bit.  Not so that we can coast off into lawlessness, but so that we can be more humane and effective in our legislation and enforcement of law.  And also that we may begin to appreciate just how much we humans have accomplished in creating the complex, cooperative societies that we have.  We’ve come a long way, baby, and when we accept a touch of humility in this area, we are rewarded with an earned sense of pride.  Even if it’s not God given.

t.n.s.r. bob


Sunday, January 6th, 2013
A bit of photo magic showing a before and after of the "Goddess and Bull" sculpture we burned to celebrate the New Year.

A bit of photo magic showing a before and after of the “Goddess and Bull” sculpture we burned to celebrate the New Year.

SERMON: “Get Wisdom” by the not-so-reverend bob

Sunday, January 6th, 2013

“Wisdom is supreme; therefore get wisdom. Though it cost all you have, get understanding.”  (Proverbs 4:7, New International Version ©1984)

It occurs to me that if all that mattered was truth (that could be verified by reliable experiment) then religious belief would have died out a long time ago.

Saying something like that reveals several assumptions, however.

The first assumption would be, naturally, that we humans were purely rational creatures.  And despite how often we try appeal to our fellow humans’ rational minds, it seems like even the most hopeful rationalists would have to recognize that this marvelously analytical part of our brain is not the major force of our evolved consciousness.  (For more on this, read “The Righteous Mind”, reviewed this blog).  Any psychologist will tell you that once the fight or flight (fearful) parts of our consciousness are triggered, calm, rational behavior is nowhere to be seen (though it could be argued that fleeing on adrenaline soaked legs is a highly rational act when the danger is life-threatening — but that’s the thing — we generally experience more fear than a given situation truly warrants).

The second assumption would be that the results of scientific experiment (duly tested and confirmed) could be quickly and evenly distributed to every human on the planet.  (Another underlying assumption would be that every human would already have in place a cultural/mental construct that was receptive to scientific evidence — meaning the evidence would be accepted as credible.  But we don’t have to look far in our own circle of friends to see that even in our individual communities there is not a truly homogenous landscape of equally educated and acculturated minds).

Yes, I love science.

Yes, I love science.

One of the realities of the society I see around me is that there exists only a percentage of people who are sufficiently curious about reality to happily “change” their mind when a new scientific experiment proves that an idea they held was now known to be incorrect.

I often get comments along the lines of “people’s minds are made up”, or “you’re preaching to the choir”, which are all ways of recognizing that the part of our minds where beliefs are formed is understandably conservative.  After all, the things we believe most deeply are also most likely to have a direct bearing on our survival in a seemingly capricious natural world.  (This is likely the basis for our sliding scale of trust — where we are most likely to believe someone who is our closest kin, and least likely to believe something a stranger tells us).

And being the profoundly social animals that we are, we are also natural believers.  As we learn more about how our brains operate, it has become clear that we believe first, then analyze and question after.  Meaning that once we take in a statement as “true” (from someone high up on our “trust hierarchy”) the odds of us taking the difficult extra steps that would lead to deleting that item from our “truth” list are pretty low.  (For more on this, see “Blink”, reviewed this blog).

And so we have millions of humans walking around with a mix of internalized beliefs, most of which have been acquired from friends and family, but some of which have come from other sources.  And sometimes that other source is science.

I consider us fortunate that newspapers, magazines and television programs regularly feature interesting science stories.  Every other week there is featured a tale of some new dinosaur discovery, or the latest theory on Neanderthal behavior, or the analysis of new images from a space probe.  This information — even if not taken in directly by the less-curious — can enter the consciousness of individuals by a process of “cultural percolation”.  (When I listen to Christian preachers on the radio, it is revealing just how many times they quote science when it appears to support whatever spiritual point they are making).

The upshot of this is that there are very few living humans who still believe that the sun revolves around the earth, or that diseases are caused by evil spirits.  However…I have to be cautious here.  Because even among those that have some passing acceptance (if not understanding) of gravity, or evolution, or genetic inheritance there often live, side by side with scientific truth, a whole raft of beliefs that are incompatible with physical reality.  Most often these are quasi- and outright religious beliefs that can range from adherence to great grand-mother’s home remedy for this or that ailment, or a mild superstition that makes them not walk under a ladder, to full-blown beliefs in alien (or angelic) visitation and, of course, the grandaddy of all human beliefs: God.

It seems to me that if we were to take on — as our solemn task — the eradication of irrational belief from the human population, it would immediately take on the shape of brutal human oppression (think of the re-education camps of Communist governments, or the Spanish Inquisition).  And this is where the difference between a humanist and a fundamentalist religious believer becomes most apparent: even though, as a humanist, I believe that most people would be better off with more truth to counter our natural (and abundant) fear, I shrink from risking real violence to a human psyche to accomplish such an aim by force.  The deeply religious (even if their religion is a particular political ideology) seem to have far fewer qualms in this area.

Though — it should be noted — that American evangelicals (as well as other conservative religionists) do feel as if they are under attack and experiencing oppression from a secular humanist army of atheistic scientists.  I think they are more than mildly overstating their case.

All of this brings me to the realization that I will not live to see irrational religious belief swept by reason into the dustbin of history.  For even though it is abundantly clear that religion is an evolved human activity (that we humans have always been the active agent in creating), and that it is, therefore, not “true” in any evidential sense, religion remains a sort of cognitive and cultural reality and, as such, must be accepted and understood for the phenomenon (and fixture) that it is.  And understanding this shifts my stance a bit from armored crusader to curious fellow human.

This doesn’t mean that I won’t hold my ground to resist aggressive, religiously-motivated cultural foolishness.  Neither does it meant that I’ll stop writing these sermons for those who are like I once was (questioning, or in transition out of, their religion).  Because each of us is part of the quiet “commission” to spread the best truth we can get our hands on, and point out ignorance when it becomes dangerous.

(After all, those who think God is on their side do not think it unseemly to label unbelievers “fools” condemned to Hell, so I hardly think it abusive for me to call them — when appropriate — “incorrect”).

My natural curiosity (an example of the type of brain I possess), combined with life events and circumstance, have conspired to bring me to a place where I am not simply interested in reality, but crave the truth of it.  And science is the single best tool we humans have come up with for determining what is “true” and what is “false”.  Science does not have all of the answers (though it does have the most reliable ones available), and some of the answers we now have will be modified (or discarded) by future discoveries (and I realize that I will die carrying bits of old or incorrect information in my head).  But what matters to me is that I care enough about reality to discard the old when the new arrives.  And for having that kind of brain, I consider myself deeply fortunate.

t.n.s.r. bob