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Category: critical thinking

0 Classically Liberal: The intersection between Libertarian and Liberal

  • August 30, 2010
  • by Crommunist
  • · blog · conservativism · critical thinking · politics

I’ve mentioned a couple times before that I regularly read a libertarian blog written by CLS called ‘Classically Liberal’. While I don’t agree with everything CLS says (particularly his views on the role of government and health care), I find his articles useful and insightful.

Today’s post is no exception:

But things have changed. Both the Left and the Right have changed. The Left in most the world no longer has the same slavish dedication to dirigism that they once had. The political Left, to a large degree has shifted politically toward the center. The communist empire that attracted so many of them collapsed and so did the ideological assumptions of many on the Left. You now have former socialists like New Zealand’s Michael Moore, the former prime minister, writing in defense of globalization and free trade. This isn’t the Left of fifty years ago anymore. It isn’t even the “New Left” of the 1960s, which was just a more obnoxious version of the old Left.

I find myself struggling to see where I fit with the libertarian moniker. There is a great deal about the philosophy that appeals to me – maximum liberty for all people, the power of free market capitalism, the possibility of multiple viewpoints and approaches where the best one comes through. At the same time, I recognize that regulation and taxation exist for a reason – to compel us to do things that are in our best interest that we might not otherwise do. PZ Myers is notoriously dismissive of libertarians, a fact that is much to my chagrin as I agree with him on most other things. A friend and commenter on the site is much more libertarian-leaning than I am, and I’m not sure that I agree with his stance either.

Wherever I may find myself on the libertarian/authoritarian scale, it will never be in the morass of conservatism that is destroying the word ‘libertarian’ in the United States. I shudder when I see our neighbours to the immediate south dress up bigotry and xenophobia in the costume of Libertarianism (note the capital L), whilst simultaneously eschewing its core principles of equal rights and maximum liberty. CLS’ article draws a sharp line to show why being in bed with conservatives is indeed sharing that bed with the devil.

The Right of the 1980s was not obsessed with bigotry. What did happen, however, is that the Christian fundamentalists abandoned the Democratic Party. Until the 80s the fundamentalists were Democrats, since Southern Democrats were the most consistently hatefully, bigoted politicians around. But when the national Democratic Party adopted the civil rights movement white fundamentalists abandoned their natural home for the GOP. Unfortunately they brought with them the stilted, bigoted views that they always held. They eventually, for the most part, came to accept black people as their legal equals but they still harbor a natural tendency to find scapegoats to hate. At the moment their favorite targets are gay people and immigrants.

Read the article. It’s not good; it’s great. Plus, I learned a new word: dirigisme

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0 Why do I want to take religion away?

  • August 30, 2010
  • by Crommunist
  • · blog · conservativism · critical thinking · crommunism · religion · secularism

People who argue against the influence of religion, and argue for its separation from public life (which Jesus also did, by the way, for those of you who actually bothered to read scripture), are commonly asked the same question: why do you want to get rid of religion? Atrocities have occurred throughout history committed by people who tried to outlaw religion (Pol Pott, Stalin, Mao) – why would you want to go down that path? Surely outlawing religious practice would lead directly to the same atrocities!

Unlike other arguments that I present and then ridicule, this argument actually has some merit. History has indeed shown us what happens when you try to force a belief system upon a group of people, whether it be state-sponsored atheism or state-sponsored religion. Horrific deeds are the result when you try to control someone’s mind. The problem with the argument is that it makes an erroneous assumption: that I (or those with similar viewpoints) want to get rid of religion.

I will state here unequivocally that I have no interest in taking religion away from people, even if such a thing were possible. Religion, like racism (and herpes) will be around in some form or another regardless of legislation or acts of physical force, and will just keep cropping up here and there. However, even if I could somehow mandate the removal of religion, I would not. I have no right to make decisions on someone else’s behalf – respect for individual autonomy is a fundamental tenet of ethics.

So why write all of this stuff then?

There is a common misconception that people who argue against the influence that religion has in public life are somehow trying to take away their ability to believe what they want. This is the same line of reasoning used by people who accuse affirmative action advocates of taking away jobs from white people. It comes from a mindset (which I’m sorry to say  seems to be held pretty much exclusively by conservatives) that the way the world is now is the way it is supposed to be. White people are at the top of the heap worldwide? Ah, well that must be their manifest destiny! Christians dominate the political spectrum? It must be God’s will.

This is inherently built in to the concept of ‘conservatism’ as opposed to ‘progressivism’. Conservatism, by definition, is about holding on to and maintaining traditional structures and events. In and of itself, this isn’t a bad thing. Some traditions are important to maintain, in order to understand where we came from – go to a military parade exercise and look at the seemingly-archaic procedures of marching and saluting. However, when we take a nuanced view of traditions, we understand that some of them need to be updated to reflect present-day reality. Conservatives deny this, instead fighting to maintain the status quo.

Some people who identify themselves as ‘conservative’ will say that the conservative movement is about maintaining individual autonomy, and refusing to capitulate to societal pressure or government shows of force. This philosophy is correctly called Libertarianism, and for reasons that I can’t quite fathom it has been rolled up in the conservative platform. Libertarianism stands opposed to collectivism (or authoritarianism – a rose by any other name…), and should not be confused with conservatism. In the same way, many people who identify themselves as ‘liberal’ (myself included) do not see themselves or their values reflected in the communal-authoritarian or arch-relativistic philosophy of progressivism. While their/our beliefs may often overlap with those in the liberal movement (gay rights, public education, health care), there are things to which they/we voice strong objection (health “freedom” woo, the role of business, religious “tolerance”).

What does this have to do with anything?

Humankind, like anything else, must constantly adapt to reality as things change. This philosophy is perhaps best encapsulated in the Taoist tradition, in which one is exhorted to be mindful of the flow of the universe (the Tao), and instead of resisting its direction, to allow one’s self to move in harmony with it. This adaptation and change is necessary for survival – as we know from evolutionary biology, those species that cannot adapt, die. If we want to survive as a species, or as a society, or as individuals, we must learn to respond to environmental/social/political challenges and find a way to live with them.

This need for change stands diametrically opposed to the religious/conservative philosophy (small wonder that those who oppose the teaching of evolution are almost exclusively conservative religious people), in which the status quo must be preserved. If the world works this way for a reason, then any attempt to adapt the way we do things is a betrayal of the order of the universe. Change is bad, and so are those who advocate it.

Religion is an impediment to human progress. It is the yoke around our necks that slows us and prevents us from being able to adapt and explore and challenge new frontiers. While sometimes progress needs to be examined closely through the eyes of caution (life-extending technology is perhaps one example), that is not the same as standing as a roadblock to progress at every opportunity. Sometimes (in fact, often), rapid response is needed to relieve or prevent human suffering, and when we have to wrangle at every step with those who refuse to accept rationality or observed reality as truth, suffering is prolonged. The problem with simply throwing up our hands and agreeing to disagree, is that one of these philosophies is trying to kill us.

So should we abolish religion?

I don’t think it is generally advisable to abolish religion. It’s definitely not a good idea to outlaw certain types of belief. That is merely substituting one form of tyranny for another. This seems to be the fear of religious people in the face of secularism – that somehow they will be persecuted and forced to recant, or prevented from practicing their beliefs.

Nobody is advocating this position – not seriously, anyway.

But there needs to be an admission on behalf of the religious community that curtailing the outrageous level of privilege that religious belief has enjoyed over the past few thousand years is not the same as oppressing religious people. Currently, being a “person of faith” is somehow seen as a virtue, and piety is confused for righteousness. Religion has become a qualification for public office (thankfully not so much here in Canada, but that may be changing), and school boards everywhere are becoming entrenched in fights that are ideological, rather than fact-based.

When we no longer accept religious beliefs as valid arguments, and instead rely on evidence and logic, we are better-suited to adapting to changing reality. The founding fathers of the United States understood this, which is why they expressly forbade religious involvement in legal and political matters. Sadly, this has been slowly and steadily eroded to give us a system wherein Sarah Palin is taken seriously when she says we have a Judeo-Christian heritage in this society. However, the principle still stands. If we are able to move back toward such principles, in which superstition is not granted equal time to fact, we will be in a much better position to address the challenges that we face today as a species, and the ones we will undoubtedly face anew tomorrow.

TL/DR: While I do not think it is a good idea to outlaw religion, I would like to see us move toward a system that does not grant it the special privileges it currently enjoys. Also, a bunch of stuff about how conservatives are trying to kill us.

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3 CFI Vancouver stands in solidarity with Sakineh Ashtiani

  • August 29, 2010
  • by Crommunist
  • · blog · Canada · politics · religion · secularism · skeptivism

On Saturday, August 28th skeptics from Centre for Inquiry Vancouver attended a rally on the south steps of the Vancouver Art Gallery. The rally was in support of Sakineh Ashtiani Mohammadi, the Iranian woman who was sentenced to death by stoning, for the alleged crime of adultery. I say ‘alleged’ not simply because I don’t see adultery as being a crime worth punishing, but also because Ms. Ashtiani has denied the charge several times. The Iranian government, refusing to bother with little things like truth or integrity, staged a bogus confession on live TV. This rally was one of 100 held in cities all over the world, and was a follow-up to a rally I attended on July 24th.

A handful of members of CFI Vancouver were present to show our support for both Ms. Ashtiani and for the international movement opposing stoning. We arrived, spoke with the organizers, and participated in the event. There was a series of speeches, a large petition poster (which we all signed) and a (somewhat disturbing) simulation of a stoning victim. Organizers also handed out postcards destined for the United Nations assembly, demanding that Iranian president Mahmoud Ahmadinejad be barred from speaking there in September.

We were asked to say a few words on behalf of CFI, and since I had spoken at the last rally, I volunteered to speak for the organization:

“My name is [Crommunist]. I’m a volunteer with Centre for Inquiry in Vancouver and I’m very happy to represent the Centre for Inquiry at today’s important event to save the life of Sakineh, and to bring awareness of the unconscionable human rights violations in the Islamic Republic of Iran.

“We’ve heard other speakers detail the specifics of this horrible story. What I’d like to do briefly is remind the world that this is not an isolated case of abuse. Iran has been accused of violating multiple international agreements, the most egregious being the UN Convention on the Rights of the Child, in its execution of minors. Iran is one of the last countries to engage in the execution of children, accounting for two-thirds of the global total of such executions, and currently Iran has roughly 120 people on death row for crimes committed as juveniles. In one of the most well known cases in 2005, Human Rights Watch brought to light the case of two young boys – 16 year old Moahmoud Asgari and 18 year old Ayaz Marhoni, who were whipped and then hanged supposedly for unidentified sexual offenses, but in reality likely simply for being gay. It’s rather amazing how Iran can violate multiple human rights at once, in this case those of children and gays.

“In 2004 a UN resolution condemned Iran for human rights violations including the execution of children and gays, torture, the persecution of political opponents, discrimination against minorities, and violations of freedom of speech and expression.

“The Centre for Inquiry is deeply concerned about human rights abuses around the world, and we fight for the advent of rational, critical and scientific thinking, coupled with secular humanist ethics of compassion and tolerance and secularism itself, which means church-state separation. Iran is an example of what can go so terribly wrong when the principles and values that we stand for are trampled on in almost every possible way.

“Iran may be among the world’s most extreme examples of how bad a government and society can become when it’s run by a theocracy that has no conception for church-state separation, but it does remind us of why we must fight around the world and right here at home for the continued prioritization of the values of the enlightenment. Those values are rationalism, accountability, freedom of expression, secularism, human rights, an openness to new ideas and a spirit of respect and compassion. These may be abstract and lofty philosophical ideals, but they are given a very human face today by the plight of these victims of stoning.

“The CFI is proud to stand with Iran Solidarity, we are proud to stand against the horrific act of stoning, we are proud to stand with over 100 cities around the world to say with a loud voice ‘we will not tolerate this any more‘.”

This issue is precisely what CFI should be standing up for. Such atrocities can only happen in places where the religious establishment wields control over the secular authority. While I’m not ready to strap on a rifle and charge into Iran to fight the regime, I am happy that I was able to take part in this event, and join people all over the world in showing our opposition to the practice of stoning.

Special thanks go to Justin Trottier of CFI Canada and Jamie Williams of CFI Vancouver for preparing the speech, and to Fred Bremmer for taking the photos.

5 “Doctor Laura” at the Michael Richards/Mel Gibson school of etiquette

  • August 26, 2010
  • by Crommunist
  • · blog · crapitalism · forces of stupid · free speech · racism

The really frustrating thing about blogging is that sometimes a week will go by where a million bloggable things happen, and I’m left with the choice of either commenting on them 2 weeks late, or flooding you with Facebook/Twitter updates every 5 minutes. As a result, I am writing about this story right after it happens, but you’re not going to read this until today:

Dr. Laura Schlessinger, the talk show host who recently apologized for saying the N-word 11 times to a caller on the air, said Tuesday she plans to give up her radio show when her contract is up the end of this year.

For those of you who don’t follow talk radio (and Science bless you for that), Laura Schlessinger is a PhD in physiology who hosts a radio show in which she verbally abuses people who call in for help. Why anyone would care what a physiologist has to say about religion (she is, big surprise, a fundamentalist Christian) or relationships, or anything besides physiology, is beyond my understanding. But they do, for whatever reason, and she hands out bad advice.

On the show in question, a woman called in to ask Dr. Laura what she should do about her husband’s friends. It seems that the husband and his friends think that they have license, by virtue of the woman’s race, to make racist comments. It’s the whole “I married a black woman, and therefore I am not racist, and therefore I can say racist things and you’re not allowed to be offended” argument. The caller was looking for the proper way to broach the subject with her spouse.

In a fit of… I really don’t know what, Dr. Laura decided instead to accuse the woman of being “too sensitive”.

“Black guys use it all the time. Turn on HBO and listen to a black comic, and all you hear is nigger, nigger, nigger. I don’t get it. If anybody without enough melanin says it, it’s a horrible thing. But when black people say it, it’s affectionate. It’s very confusing.”

I’d laugh, but I’ve heard this same stupid argument from my own friends. It’s either that, or saying that it’s okay to say it because it’s in a song lyric, or that somehow “nigg-a” is different from “nigg-er“. These are all profoundly stupid arguments, and all I hear when someone says them is “I want the license to say things that I know to be racist and hurtful, and it’s your fault if you’re offended.” Congratulations, you are making the same argument as those brave freedom-fighters from Courtenay, and also rapists.

I’ve talked about the meaning and history of this word before. In essence, the word has no proper context that makes it not unbelievably offensive. It is rooted in the idea that Africans are not human, and that the sub-human treatment they received at the hands of their slave owners was justifiable. In my opinion, nobody should get to say it outside a discussion of its historical and/or sociological significance. Dr. Laura pretends as though there’s never been a good reason offered for why it’s ‘okay’ for black people to use the word, and that it’s a mystery why white people (and especially white people) aren’t allowed to say it.

I read a bunch of coverage about this issue, which I’m not going to link to because they mostly said the same thing. There was one commentary that I thought was interesting and worth sharing. A blogger mentioned the similarity between black people and the dynamic of a family. I have issues with my family, as we all do, particularly with my father. Because I was raised in a single-parent household, my dad and I frequently quarreled over pretty much everything. This, I gather, is normal parent/child stuff (incidentally, for those curious, things between my father and I are now better than they’ve been since I was a small child – growing up will do that). I used to fantasize about telling him off in front of a large crowd of his friends, perhaps at his funeral. Let’s stop this here, and simply conclude that I am not a daddy’s boy. That being said, I will not tolerate anyone speaking ill of him, even my other family members.

There are things we can say to and about our family members that sound (and may be) incredibly hurtful. But let someone from outside the family come in and try saying the same things, and sparks fly. Someone who is not in full possession of all of the facts, and who is not part of the dynamic, has no license to say things they may have heard just because someone else says them. In the same way, it’s highly inappropriate for any non-black person to use the word nigger, even if many black people think it’s appropriate to use with each other. Those who pretend that they don’t understand why this is so, and belligerently go out of their way to say it anyway, have suspect motives for doing so.

So am I saying Dr. Laura is racist? Let me answer that in this way…

DR. LAURA SCHLESSINGER IS A RACIST HARPY BITCH, AND THE WORLD WOULD BE A MEASURABLY BETTER PLACE IF SHE HAD DIED AT BIRTH.

I hope that clears up any ambiguity you may have at what I think of Dr. Laura.

Interestingly, she stumbled into another wheelhouse of mine when she said that she was quitting to restore her First Amendment rights:

“I want to be able to say what’s on my mind and in my heart, and what I think is helpful and useful without somebody getting angry — some special interest group deciding this is a time to silence a voice of dissent, and attack affiliates and sponsors,” she said.

Here’s the text of the First Amendent:

“Congress shall make no law respecting an establishment of religion, or prohibiting the free exercise thereof; or abridging the freedom of speech, or of the press; or the right of the people peaceably to assemble, and to petition the Government for a redress of grievances. Also, you can spread racist speech, and private citizens are not allowed to be upset, or protest against your stupidity in legal ways.”

Can you figure out what part I added?

4 Oh good, Canada still uses slave labour

  • August 24, 2010
  • by Crommunist
  • · blog · Canada · crommunism · race

I don’t even know what to say about this one:

The B.C. government has terminated a contract with a Surrey forestry company after 25 workers – many of them immigrants from the Congo – were found living in substandard conditions near Golden in late July.

That’s not even the bad part; this is:

Most of the 25 workers had travelled from eastern Canada for jobs clearing brush near Golden. They were living in a bush camp and complained of a lack of food and inadequate facilities, a church worker in Golden told The Vancouver Sun. And the workers told government officials they were not fully paid and on the job seven days a week.

Slavery makes good economic sense. It’s even practicable – get people who have few options, take them away from any resource they’d have to achieve alternate employment, then bully and threaten them into accepting low wages (or no wages). When they have no other options, they’ll take whatever they can get. It’s the ultimate victory of free-market capitalism: get as much as you can for as little expenditure as possible.

But then of course, there’s the whole thing about being evil. Inconvenient, eh?

I try to make these posts have a bit more relevance than simply linking you to news items I find in the paper. There’s an underlying theme here that I think is interesting, but most of you probably won’t like. There’s a hip-hop artist called Ras Kass who released an amazing album back in 1996 featuring a song entitled The Nature of the Threat.

Warning: language and content advisory

Nature of the Threat is an interpretation of history whose thesis is essentially that white people are inherently evil – highlighting the atrocities perpetrated by whites throughout history. It’s quite a task to separate the fact from the fiction in the song, but there are a number of points that deserve exploration and discussion (Euro-centric teaching of history, the legacy of systemic racial discrimination at the hands of Europeans). I like the song, even though I disagree with many of the components, and doubt the validity of the thesis. The above story makes me think that slavery has nothing to do with the colour of people’s skin, merely a desire for power and the opportunity to exploit others. It is an unfortunate coincidence that many of the workers are black Africans, but the business owners are not white:

Khaira owner Khalid Bajwa said he has been treated unfairly by the ministry, who didn’t give him an opportunity to correct any camp deficiencies. “I don’t know why they are complaining. We never had problem with our camps. It is a bush camp. It is not a tourist camp,” he said. “We were setting up the camp. We had just moved there.”

Of course Mr. Bajwa’s story paints only part of the picture:

Quesnel native Christine Barker, 24, had worked in the woods for other companies for five years without incident. The single mother said Tuesday she has never dealt with abuse like what she experienced at Khaira…

“When we started the work refusal, that’s when the camp conditions got even worse – showers were denied. … We were refused food because we weren’t working for him at that time.” She said she witnessed a supervisor threaten to kill one of her Congolese co-workers and throw a knife at him.

Sounds like slavery to me.

The point is that while we can blame white Europeans for a lot of the problems in the world, we can’t do so based on the colour of their skin. There’s nothing genetically cruel or inhumane about white people, just as there is nothing genetically lazy or stupid about Africans. People are people, and given the right set of circumstances and motivations, they will commit the same atrocities, or acts of kindness, or feats of inspired genius. The situation we have now is merely a product of how things shook out in the world. We cannot rely on the inherent goodness or evilness of people, we must realize that the situation determines out behaviour better than we suspect, ensure that all people have equal access to protections under the law, and then work to ameliorate those situations that lead to destructive or oppressive behaviour.

I feel motivated at this point to make an unequivocal statement that I don’t have any particular animosity toward white people. As a sometimes student of history, I recognize that the story of our world has been filtered through a European lens, and that my white friends and family members are victims of the same system that I’ve been speaking out against. Those of you who know me personally will be able to attest to this. For those of you who don’t, you may read through the rest of my writings (particularly last Monday’s post) if you doubt my sincerity. If I have caused offense, please accept my apology (and tell me so in the comments).

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6 Being creative without a Creator

  • August 23, 2010
  • by Crommunist
  • · blog · bmusic · crommunism

A friend sent me a link to a 20-minute talk on creativity by Elizabeth Gilbert, author of the novel Eat, Pray, Love. I’m not a big fan of the book (I got through about 25 eye-rolling pages before giving up and reaching for the remote), but I am a big fan of (my friend) Claire, so I gave it a chance. I was right with her up until 8:30 when she started in on “creative mystery” and an external, supernatural source for creativity, and then the rest was invocations of magic and self-indulgent privileged pap, the likes to which Jim Carrey would be a fervent subscriber.

I do not know if Claire’s intent was to murder my neurons; I doubt that she was trying to lobotomize me through the intarwebz. She did ask me to write about some of my thoughts on the creative process from the perspective of an atheist. I suppose I have some claims to qualifications in this regard, given that I do spend the non-science half of my life playing and creating music. I’d like to share some of my thoughts on this subject, but first I want to address some of the themes that came up in Ms. Gilbert’s talk, which is available below:

Is suffering necessary for creativity?

A commenter on my strangely-popular “I am not my ideas” post from a few months ago brought this up. Some of the greatest artists of all time (think Van Gogh, Beethoven, Vonnegut, the list goes on) have suffered, and from their suffering came their genius. The image of the tormented artist is so common as to have become almost completely cliché. Douglas Adams satirized this phenomenon in his Hitchhiker’s Guide series, in which time travel inadvertently robs the galaxy of one of its greatest works of art by making the artist happy. Of course, we have to remember that Douglas Adams was a creative genius, and was not particularly unhappy. Nor, by all accounts, were Bach, Shakespeare, da Vinci, John Lennon, this list goes on as well. While suffering can yield insight that can bring creativity forth (and in my experience it is much easier to write albums when you’re sad than when everything’s awesome – just ask Matthew Sweet), it is not necessary to suffer in order to bring forth great works.

Is the supernatural the source of creativity?

Ms. Gilbert spends some time talking about daemons or geniuses, supernatural embodiments of inspiration that are the conduits between the artist and the divine. As with all supernatural agents of causality, there’s no evidence for the existence of faeries (which, to her credit, Gilbert admits). Being a musician, I can testify that inspiration does seem to come from nowhere. I’m sure that other artists and musicians have a much more palpable experience of inspiration than I do (things kind of just pop into my head, rather than being overcome by a ghost that demands me to have a pencil in my hand). However, given the diversity of ways in which inspiration strikes people, and the fact that it hits some people more often than others, and that to all appearances it strikes at random, it’s safe to say that inspiration is not likely caused by a supernatural force for which there is no evidence.

Subjective experience vs. objective reality

Our brains make a fundamental error when it comes to subjective and psychosomatic experiences. Because we interpret the outside world through our senses, we confuse sensory experiences with reality. So when, after meditating for an hour, we feel connected to an external loving presence, that does not constitute evidence that that presence exists in reality. Don’t get me wrong – there is a lot of value in subjective experience. Feeling connected to the world, or to nature, or to your fellow human beings can bring you a sense of happiness and motivate you to be a better person. However, to make the leap from feeling something and then assuming that it exists requires non-subjective proof. To wit, just because artists feel an external force driving them to create doesn’t mean that there are muses or daemons or disembodied geniuses that explain it.

Gilbert would like us to return to the days of magical thinking, in which we attribute inspiration to outside ethereal forces. Reality is all well and good, she seems to say, but we’d feel a lot better if we pretended there were invisible spirits whispering in our ears. If we screw up, well it’s the fault of the spirits. When we succeed, attribution to the spirits will prevent us from getting swollen egos. Who cares if it’s all a lie if it makes us feel good? You can probably tell I’m not a big fan of self-deception, even when it’s practical. It might comfort us to lie to ourselves, but the truth is important. It enables us to deal with each other in a way that reflects the world around us, and prevents us from endangering each other through misinterpretations of reality.

So where do I think inspiration comes from?

There’s a common criticism of skeptics and scientific skepticism that we want to strip the majesty and beauty out of life. Apparently, to some people, understanding how something works makes it less beautiful. Of course, having no idea how something works makes you sound like a complete moron, but that may not be the worst thing in the world. That being said, I still reject the idea that familiarity breeds contempt. I’ve known that stars were inconceivably large nuclear reactions happening in space billions of kilometers away since I was a little kid – none of that makes a starlit night any less beautiful. I’ve known that music is caused by vibrations in air resonating tiny bones within the inner ear causing neuron activity since I was in elementary school – none of that makes me enjoy Beethoven’s 6th symphony any less. I’ve known that there are evolutionary roots for familial love since I was in university – none of that makes me love my parents any less. Understanding the processes behind the world around us can lead to deeper and more beautiful understanding of reality.

We know that the brain is incredibly complex. It adapts to novel stimuli, regulates an incredible number of processes simultaneously, all below the level of what it’s most famous for – conscious thought. It is entirely possible that the way some brains are wired permits a type of lateral thinking that pulls together disperse thought processes that come together to form music. The phenomenon known as synesthesia – wherein sensory input of one type is interpreted as another type (seeing sounds, hearing smells) – certainly supports this conjecture. Some brains might just be better-suited to creativity than others, and ‘inspiration’ may ‘strike’ these brains more often. The arrival of such a strike would be experienced in a variety of different ways. This would also explain why creativity is often (but not necessarily) associated with poor mental health – an atypical brain chemistry and structure will have broad-reaching effects.

Without intending to, Elizabeth Gilbert has paralleled my idea of separating one’s ideas from his/her sense of self worth. I have written songs I’m proud of; I’ve written some stinkers that even I don’t like myself (sadly, far more of the latter than the former). I don’t beat myself up for writing crappy songs, or having crappy performances, in the same way I don’t get a swollen head when something I’ve written makes people cheer. It feels good, but I know that it’s not about me, it’s about the song. I don’t think the song was floating around in the ether, waiting for me to pull it in – that view, if anything, is more arrogant than being glad that my brain popped it into my head. I’m not my ideas in the same way that I’m not my songs – I’m just happy to be able to use my brain to say things in a way that people will listen.

So while I think Ms. Gilbert has the right conclusions in thinking that musicians shouldn’t live and die by their success, and that a rejection of the song or book or painting is not the passage of judgment on who the artist is as a person, she spuriously tries to invoke magic and daemons to make this happen. There are better, non-magical, non-woo-woo ways of accomplishing that goal.

TL;DR – Artistic inspiration can be explained through natural processes, and does not require appeals to woo-woo to exist. The non-magical nature of inspiration doesn’t make it any less wonderful or special.

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1 US government stands up for free speech

  • August 19, 2010
  • by Crommunist
  • · blog · Canada · free speech · law · skepticism

Those of you who follow alt-med quackery and science-based-medicine skepticism will be familiar with the absolutely ridiculous jurisprudence that is England’s libel laws. In the US , it is up to the plaintiff in a libel suit to prove that the allegations made against them are false (i.e., if I accuse you of practicing quack medicine, you merely have to show that your standards of practice meet industry regulation to win your libel suit). In the UK, however, defendants must prove their allegations true (i.e., if I sue you for calling me a quack, you have to prove I am one). This may seem like a semantic distinction, or even a more fair system (e.g., you call me a pedophile, you’ve got to prove it or else it’s slander); however, it has repeatedly been used by medical charlatans to silence criticism by skeptics.

A famous example (at least among the health skeptic community) is the case of Simon Singh, a medical journalist who wrote a column critical of the wild claims being made by the British Chiropractic Association. For those of you who don’t know, chiropractic is, at its heart, the belief that all disease (yes, all disease) is caused by misalignments of the spine. Controlled scientific studies of chiropractic have shown that it can be effective for treatment of back pain (as can physiotherapy and massage), but that other claims of being able to cure infectious disease or chronic conditions like asthma are unsubstantiated and false. Simon Singh said as much in his column, and was sued for libel by the British Chiropractic Association.

“So what?” you might be saying “Just go into court, show the judge the studies, no problem!” We are lulled by television into thinking that court cases are decided quickly and cheaply. Even open-and-shut cases can, if the legal teams are unscrupulous enough, drag on for months and cost tens or hundreds of thousands of dollars. Simon Singh doesn’t have that kind of money. What the BCA (and those of their ilk) hope when they file these suits is that the defendants will settle out of court and drop the suit because they cannot afford to pay the exorbitant fees (in North America we call such suits ‘Strategic Lawsuit Against Public Participation’ or SLAPP suits). There are anti-SLAPP laws on the books to prevent large companies from silencing poorer critics.

The UK, however, is a haven for such suits, allowing defendants to be placed on trial in British courts, and making non-Brits subject to the rulings of those courts. If the defendants do even the smallest amount of business in the UK, they can be sued under UK libel statutes.

Luckily, the US government has stepped in and made that a thing of the past:

President Barack Obama has signed into law new legislation protecting US writers from foreign libel judgements. The Speech Act, recently passed by Congress, makes foreign libel rulings virtually unenforceable in US courts. The act targets “libel tourists” who launch cases in countries whose legal systems are considered far more claimant-friendly, such as the UK.

This is good news for skeptics in the States who want to speak out against quacks in the UK. Canada has similar libel statutes to the UK (our entire judicial system is cribbed from England’s, so this should come as no surprise), but luckily the Supreme Court of Canada recently passed anti-SLAPP legislation, and Ontario appears poised to follow Quebec’s lead and enact provincial laws to do the same. Free speech shouldn’t be held up by spurious lawsuits designed to silence criticism. Of course, as Orac pointed out to me in an e-mail, this doesn’t protect US writers from being sued, nor does it prevent those judgments from being enforced in the UK (essentially barring convicted defendants from traveling anywhere in the UK). All it does is protect American courts from having to enforce the results of foreign libel suits.

It’s at least a step in the right direction.

2 Phillipine sexy-time for Catholic Church

  • August 17, 2010
  • by Crommunist
  • · blog · crapitalism · religion · science · sex

There is a fundamental issue I have discovered (in my many many years of life :P) when it comes to resolving an argument. There are often ideological positions on both sides. Some of them are logically flawed from the start, and such flaws can be pointed out easily. Other times they boil down to differences in value judgments – for example, I place a higher value on the utility and efficiency of social programs than I do on the slight amount that my privacy is compromised by the census. Others clearly do not. These kinds of arguments are intractable, since they boil down to what a person thinks is important, and the best you can hope for is to find some common ground.

However, more often than not, disagreements boil down to conflicts that can be resolved by simply looking at data. Will raising taxes on cigarettes reduce use? Does capital punishment work as a crime deterrent? Do people become happier with more money in their pocket? Those are questions that are about observable, measurable phenomena, and we can (and have) evaluate them.

Same goes for “does sex education lead to promiscuity?” The evidence is very clear: again, and again, and again, and again, and again, and again the literature is explicit that sex education programs are effective at imparting useful and valuable knowledge about sex and reproduction, without turning kids into bang-happy sluts (any more than they were when they started, at least). Comprehensive programs on safe sex actually seem to, paradoxically, reduce the rate at which kids have sex – at the very worst they are no more likely to have sex when armed with information.

(Click for full-sized image)

It seems painfully obvious in this case that a simple, cursory glance at the mountains of evidence would be enough to settle the debate. We may not like our kids having sex, but teaching them about it doesn’t make them more likely to do it, it just means they’re more likely to do it safely if and when they do.

But of course, if you want to strip reason, logic and evidence right out the argument, all you have to do is talk to the Catholic Church:

In the Philippines, a conservative, predominantly Catholic country, even older students learn little about how to make babies, or – of more urgency according to many officials and health workers – how to prevent making babies. But despite stiff opposition from the Catholic Church, this could be about to change.

In yet another example of religion’s pre-occupation with sex; ironic, since all of these bishops and priests are celibate, the Church has taken up the cause against teaching kids things. Knowing things leads, as everyone knows, to doing things. The first thing I did when I learned about particle physics, after all, was go out and build a nuclear bomb (I named it ‘Shroom’). It’s no surprise to me, having been raised Catholic, to see the Church be wrong, yet again, both in terms of public policy and science. What does surprise me, however, is the secular response. Similar to what took place in Argentina and Venezuela, the secular authority is telling the Church to go anoint itself:

Recently, the education department decided to launch a pilot scheme introducing sex education into the school curriculum from the ages of 11 onwards. The former education secretary, Mona Valisno, who has just left office because of a change of government, spearheaded the campaign, saying it would empower schoolchildren to “make informed choices and decisions”.

Sadly, the Whore of Babylon still has some power to exert over lawmakers:

According to Mrs Valisno, there will be no mention of abortion, or even contraception, during any of the new lessons. She said the scheme was not designed to emphasise the actual sex act, but to promote personal hygiene and interpersonal relationships.

This is doing no favours at all for the poor in the Phillipines, who are the most in need of real instruction. I have no doubt that when the program, with all of the useful information taken out of it, fails to reduce unwanted pregnancies and STIs, the Church will crow about how education doesn’t work.

“Children are fragile creatures. The [education] department should be very, very careful not to teach children about matters they will imitate the following day,” said Monsignor Pedro Quitorio, a spokesman for the highly influential Catholic Bishops Conference.

The shocking hypocrisy and complete lack of human decency inherent in a Catholic spokesperson arguing to protect the fragility of childhood leaves me cold. The stupidity of not wanting children to imitate the positive things they learn in school about protecting themselves from disease and unwanted pregnancy leaves me wondering why anyone with any kind of moral instinct would listen to a single word this organization has to say about values.

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18 CFI Vancouver Skeptics ‘welcome’ John Edward

  • August 16, 2010
  • by Crommunist
  • · blog · critical thinking · secularism · skepticism · skeptivism

It was another big weekend for Vancouver skeptics. We hosted Dr. Christopher DiCarlo for a discussion of human origins in Africa, and we once again handed out flyers at a reading by self-proclaimed ‘psychic medium’ John Edward.

On Sunday, August 15th, our fair city of Vancouver played host to self-proclaimed psychic medium John Edward. Mr. Edward is perhaps most famous for his television show Crossing Over with John Edward, a half-hour show in which he claims to speak to the deceased relatives of audience members. In his show, he reveals intimate and personal information about those who have “passed to the other side”. Like other mediums, Mr. Edward claims to be a vessel through which information passes from the realm of the dead to the living.

The problem, of course, is that there is no evidence whatsoever that Mr. Edward can actually do what he claims. His approach is nearly indistinguishable from a well-known technique of manipulation called ‘cold reading‘. Basically, a ‘psychic’ cold reads a mark by initially using words or phrases that are so vague as to apply to anyone. Once a mark responds, the psychic hones in and sends progressively more specific probing phrases and words until the mark is completely convinced. At this point, the psychic can make claims about the feelings and wishes of the dead person with full buy-in from both the mark and the audience, who by this time are also staunch believers. A better explanation and illustration can be found here.

Why were we there?

A handful of volunteers from the Centre for Inquiry – Vancouver were present at the event to hand out some informative flyers to audience members (a pdf of the flyer can be seen here). As we have done previously with Deepak Chopra, we stood on the sidewalk outside the venue, and handed flyers to people as they came in. I must admit a bit of deception on my own part, as I asked people if they were here to see the John Edward show, and if they affirmed, I told them that we had flyers for them. While I did not lie (more on this in a bit), I didn’t dissuade them of the impression that I was working for the show.

Once again, we were not there to tell people they were stupid, or gullible, or uneducated. We weren’t there to feel smarter, or a smug sense of satisfaction at ‘educating the rubes’, nor were we there to ‘convert’ people to skepticism. It is my personal belief that most people are skeptical about some things, but seem to be readily willing to accept other things at face value.

We had two primary goals – first, to encourage people to be skeptical of claims by showing them some of the techniques ‘psychics’ use to trick people; and second, to engender a discussion of critical thinking and skepticism in a group of people who are likely not skeptics. We wanted people to be asking themselves ‘does this really make sense?’ We hoped that by showing people what the techniques were, we would prime them to ask real questions about what they were seeing.

How did it go?

Most people took a flyer and looked over it as they walked in. Some people asked for multiple flyers for their friends who were inside in line. We didn’t have a particular target for how many flyers we wanted to distribute, but we estimate our output at just under 100. The room in which the event was held has a 300-person capacity, meaning we missed more than we hit. We weren’t exactly thrilled that we didn’t get everyone, but we had a few hitches.

When we first arrived, we learned that many people had already gone inside the venue and were waiting in line for the doors to open. We ventured inside and up the stairs, and were suddenly face to face with 60-70 people, most of whom were much older than we were. A number of attendees were in wheelchairs and walkers. Standing there, faced with a group that outnumbered us 12:1, standing patiently waiting to speak to their dead relatives, we quickly lost courage and beat a hasty retreat to the Starbucks across the street to rethink our strategy.

We decided to stick to the sidewalk and get people coming in. This was decided for a few reasons. First, we felt a bit dickish going to people waiting in line and putting flyers in their hands. It felt opportunistic and mean. Second (and probably most importantly), it was scary. I kept having visions of a growing angry murmur going through the crowd, followed by a stampede of wheelchairs thirsting for our blood. On the sidewalk at least, we rationalized over frappuccinos, people had the opportunity to ignore us, or engage us, without having to face a giant crowd. Yes we’d miss the die-hards who showed up early, but they’d probably reject us out of hand anyway.

Overall, we walked away happy that at least we had done something, even if we didn’t shake up the world.

My personal experience

One woman offered us an extra ticket, and I jumped at the chance to get some intel from inside. When I went to talk to her, she asked me if I liked John Edward. I told her I’d never met him. The rest of the conversation went thusly:

Her: But do you like his work?

Me: No, not really.

Her: Why not?

Me: The world is a complicated place, and there are serious questions we have to ask ourselves. Whenever someone offers easy answers to difficult questions, I’m immediately skeptical. In the course of my skepticism, I’ve learned there are much better explanations for why John Edward can do what he does than believing he can talk to ghosts.

Her: Well then I’m afraid you can’t have the ticket.

Me: Oh, okay.

Her: If you bring negative energy in, it will prevent the spirits from speaking to him.

Me: Surely they wouldn’t be afraid of me. I’m just a guy.

Her: They aren’t afraid, they just require you to have an open mind.

I thanked her for the offer, and she thanked me for my honesty. I wasn’t about to take this woman’s money (tickets ran over $200) based on a lie. As much as I would have loved to get the inside scoop for you, there was no way I was going to do it through deception. She really believed in the supposed powers that Edward claims to have, so much so that the presence of even one person who didn’t believe would chase away all of the ghosts. This kind of insular environment allows Edward to prey on people, where not even one dissenting voice will be tolerated (although I suppose I could have just bought a ticket – even $25 would have been too much in my opinion).

The low point, of course, was high-tailing it out of the hotel at our first pass. I was amazed at how powerful the normative pressure was. Nobody was staring or being aggressive, yet as soon as we saw the line I could feel the pressure to run away. I’m not a shy person – I have no problem talking to strangers or approaching people in social settings; however, I was petrified by this situation. I have a bit more appreciation for people who are afraid of public speaking after failing in our first attempt.

The highlight for me was meeting Debbie, an attendee who came outside to ask us why we were there. Debbie felt that we were being uncharitable, and calling people stupid for not doing the research themselves. She told me that until you’ve had a supernatural experience, you have no right to criticize someone else’s search for truth. I told Debbie that I had indeed had several experiences that I attributed to supernatural causes, but once I had been exposed to better information and given the opportunity to make up my mind, I was grateful to have learned something. I also pointed out that we were no more calling people stupid than a public health campaign for hand-washing was calling people stupid – we are merely presenting people with information that we think could help them. She was not entirely swayed by my argument, although she did laud us on our non-confrontational style and general affability.

It is easy to dismiss the positions of those who disagree with you, especially when they are paying money to see a well-known fraud, but if we want to gain allies in the skeptical movement, we have to take criticism from all sides and evaluate it on its own merit. Debbie may have had a point – who were we to take away people’s false hope? My response to that as always is that the truth is important. We need to get as close to objective truth as we can in order to deal with each other honestly, and to allow humankind to progress. Permitting nonsense and charlatanry like John Edward to pass us by uncontested is an invitation for more deception, and a betrayal of the ideals of humanism. Things like this should be discussed and criticized, and people should not be allowed to defraud each other simply because “everyone is entitled to their opinion“. We have a duty to the truth, and ought to talk about it openly.

Hopefully our exercise in “skeptivism” encouraged a few people to think critically about what they were hearing. As we continue to do these events (James van Praagh, another ghoul who preys on the grief and credulousness of an non-skeptical public, will be in Richmond at the end of September), we invite members of the skeptical and non-skeptical community to give us commentary on how we can be more effective, and/or less offensive to those who buy in.

Welcome to all those here from Pharyngula!

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2 Movie Friday – postitive thinking

  • August 13, 2010
  • by Crommunist
  • · blog · crapitalism · critical thinking · movie · skepticism

Psst… do you want to hear something amazing? There’s an unbelievably simple trick you can use to get everything you’ve ever wanted, without having to work for it, put any effort at all into bettering yourself or your life, or kill off your rich uncle.

It’s called THE SECRET

Anyone’s who’s taken any type of eastern philosophy course knows about the law of attraction. Basically, the theory is that if you put positive energy out into the world, you will reap the benefits of that energy. Hindus call it karma, Taoists call it the Tao, and skeptics call it a heaping pile of steamy bullshit.

Like prayer, or ‘remote viewing’, or psychics, mediums, Tarot and horoscopes, the law of attraction (karma) relies on some fundamental cognitive heuristics our brains use. The first and most important is called confirmation bias – our brains selectively attend to those events that fit assumptions we’ve already made. The second is a logical fallacy called ‘post hoc, ergo propter hoc‘ or, ‘after it, therefore because of it’ – we see two events and infer that the first causes the second.

For an example of this, think of what happens when you’re waiting for a bus. How many times have you waited for a bus, got fed up and decided to walk, only to have the bus show up a minute after you leave? Have you ever said “of course, as soon as I leave, the bus arrives.” Your leaving has nothing to do with the bus arriving – the two events are independent, but after it happens 2 or 3 times, your mammal brain puts them together.

So when you send out positive vibes and something good happens, the two aren’t necessarily causally related – indeed, there’s no mechanism by which they could be related. The “Secret” is just an appeal to your mammalian brain and the cognitive shortcuts we all use to get by.

“So what?” you might be saying. “It doesn’t hurt anyone to think positively.” Despite evidence that it absolutely CAN hurt people to have unrealistically positive outlooks, it also leads to victim blaming. People assume that if you can think your way to happiness and wealth, then anyone who is poor just has a bad attitude.

Let’s let Dave Chappelle have the last word here…

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