So Much Better than any Creation Fable!

Forgive the music at the end, but Neil deGrasse Tyson does say it so well!  I am really looking forward to the Cosmos re-boot that he is doing with Ann Druyan and Seth McFarlane (yes, that Seth McFarlane).



And in honour of some of the sentiments in this video, and its connection to Cosmos, here are some quotes that I really like:

• The truth may be puzzling. It may take some work to grapple with. It may be counterintuitive. It may contradict deeply held prejudices. It may not be consonant with what we desperately want to be true. But our preferences do not determine what's true. We have a method, and that method helps us to reach not absolute truth, only asymptotic approaches to the truth — never there, just closer and closer, always finding vast new oceans of undiscovered possibilities. Cleverly designed experiments are the key. - Carl Sagan, "Wonder and Skepticism", Skeptical Inquirer 19 (1), January-February 1995

It is sad that someone who probably didn't really know what she was posting got so much shit for this, isn't it?

The wisdom of Homer (Simpson)

A long time back, I made a post talking about an atheist wager that should take the place of the ill conceived Pascal's wager that theists like to trot out so much.  What it says is:

Instead, my wager is that if there is a god, and it is a just god, then living a just and moral life will be acknowledged regardless of ones beliefs. If there exists an unjust or immoral god, then I could never satisfy both my conscience and such a god. My wager is that if the christians are right (or any of the other millions of religions mankind has thought of) about god being just and all-knowing and all-loving, I will be rewarded if I act in morally sound, justified ways.

I don’t have any evidence that there is a god (and neither does anyone else). To me, the idea of a god, or even of an afterlife pales in importance to what we experience everyday. Life. Life is the only thing that I “know” I have and when that is gone, I doubt I’ll be around to care, however, others will. I must live my life as I please, and since I believe I will only ever get one chance at it, I want to live it in the best manner that I can and help others do the same.

So I was somewhat amused when I saw an article in The Guardian that delved into this idea a bit more.  Especially considering my recent post about the huge number of variations even within each religion.  Everything that I am seeing from at least the US evangelicals really drives to the second sentence of my wager.  The god fellow they are so concerned about seems like a total douche (omnidouche?).  I cannot support such a petty, cruel, vindictive, incompetent, and downright stupid creature even if it were to exist.  Given these characteristics, and the 38,000 versions of christinaity, I am betting that even if Pascal's wager had any merit, the chances of picking the right one even amongst christians is a long shot, let alone the myriad of gods mankind has come up with outside that particular death cult.  Or as Homer Simpson said: "What if we've picked the wrong religion? Every week we're just making God madder and madder?"

I urge you to read the whole article, but here is an excerpt from it that seems to sum up the whole idea behind Homer's Wager:

So let's call it Homer's Wager, for reasons that will soon become clear.

Here's how it works. Let's start with the very generous assumption that we think it more likely than not that God exists. To put a number on such things is ridiculous of course, but for the sake of argument, we'll use the figure of 67% which was the one a risk assessor came up with a few years ago. You might think that, if this is true, you should believe in God. But here's the problem: does it matter which God you believe in?

Maybe it doesn't matter, but it does matter if it matters. If it doesn't matter which God you believe in, it's because there are no important rewards or penalties for believing in the right or wrong God. But if that's the case, then it would not seem to matter if you didn't believe at all. A God who didn't care if you got belief right would hardly come down hard on those who didn't believe at all. I think we can safely conclude that the probability of a liberal God fascist – one who doesn't mind which version of him you believe in, but if you don't believe in him at all, he'll let you rot in hell – is negligible. As Homer Simpson put it when arguing that he shouldn't go to church: "Don't you think the almighty has better things to worry about than where one little guy spends one measly hour of his week?"

So if it doesn't matter whether you believe in such a vague God or not, you have no compelling reason to bother. The atheist bus slogan could just as easily be "There's probably a God. Now stop worrying and enjoy your life".

If, on the other hand, it matters which God you believe in, it's because there are certain important rewards of belief that you will not receive if you don't believe in the right one, or punishments for failing to believe correctly. But even Homer Simpson can see the problem with this: "What if we've picked the wrong religion? Every week we're just making God madder and madder?" Choosing the wrong God might be worse than believing in none at all.

So to continue with the mad maths, even if you think it more than 50% likely that a God exists who will treat you differently – not just over the next few short years of your life but for all eternity – whether you believe in him or not, you still have no reason to believe in such a God, because you simply can't know which one to go for and life is too short to try them all out. In case you think that's overstating it, you only need to go into one church to find that there are almost as many Gods worshipped there as there are worshippers.

Unweaving the Rainbow: Lottery of Life

Say what you will about Richard Dawkins, he does have a way with words.  I came across this passage from his book Unweaving the Rainbow, and found it a beautiful passage.  It's this sort of wonder and romanticism that debunks the oft referred to canard that knowing and understanding science leaves one unromantic or jaded.  If anything, it heightens one's amazement at how lucky we really are, and paints a much more grand view of the universe than some primitive bronze age fable.  Anyway, I highly recommend the book.  And look at how wonderful, amazing, and rich the universe is without the need for some petty, unimaginative, impotent sociopath lording over us.

We are going to die, and that makes us the lucky ones. Most people are never going to die because they are never going to be born. the potential people who could have been here in my place, but who will, in fact, never see the light of day, outnumber the sand grains of Sahara. Certainly those unborn ghosts include greater poets then Keats, scientists greater than Newton. We know this because the set of possible people allowed by our DNA so massively outnumbers the set of actual people. In the teeth of these stupefying odds, it is you and I, in our ordinariness, that are here. We privileged few, who won the lottery of birth, against all odds.

We live on a planet that is all but perfect for our kind of life: not too warm and not too cold, basking in kindly sunshine, softly watered; a gently ...spinning, green and gold harvest festival of a planet. Yes, and alas, there are deserts and slums; there is starvation and racking misery to be found. But take a look at the competition. Compared with most planets this is paradise, and parts of earth are still paradise by any standards. What are the odds that a planet picked at random would have these complaisant properties? Even the most optimistic calculation would put it at less than one in a million.

Imagine a spaceship full of sleeping explorers, deep-frozen would-be colonists of some distant world. Perhaps the ship is on a forlorn mission to save the species before an unstoppable comet, like the one that killed the dinosaurs, hits the home planet. The voyagers go into the deep-freeze soberly reckoning the odds against their spaceship's ever chancing upon a planet friendly to life. If one in a million planets is suitable at best, and it takes centuries to travel from each star to the next, the spaceship is pathetically unlikely to find a tolerable, let alone safe, haven for its sleeping cargo.

But imagine that the ship's robot pilot turns out to be unthinkably lucky. After millions of years the ship does find a planet capable of sustaining life: a planet of equable temperature, bathed in warm starshine, refreshed by oxygen and water. The passengers, Rip van Winkles, wake stumbling into the light. After a million years of sleep, here is a whole new fertile globe, a lush planet of warm pastures, sparkling streams and waterfalls, a world bountiful with creatures, darting through alien green felicity. Our travellers walk entranced, stupefied, unable to believe their unaccustomed senses or their luck.

The story asks for too much luck; it would never happen. And yet, isn't that what has happened to each one of us? We have woken after hundreds of millions of years asleep, defying astronomical odds. Admittedly we didn't arrive by spaceship, we arrived by being born, and we didn't burst conscious into the world but accumulated awareness gradually through babyhood. The fact that we slowly apprehend our world, rather than suddenly discover it, should not subtract from its wonder.

Of course I am playing tricks with the idea of luck, putting the cart before the horse. It is no accident that our kind of life finds itself on a planet whose temperature, rainfall and everything else are exactly right. If the planet were suitable for another kind of life, it is that other kind of life that would have evolved here. But we as individuals are still hugely blessed. Privileged, and not just privileged to enjoy our planet. More, we are granted the opportunity to understand why our eyes are open, and why they see what they do, in the short time before they close for ever.

After sleeping through a hundred million centuries we have finally opened our eyes on a sumptuous planet, sparkling with color, bountiful with life. Within decades we must close our eyes again. Isn't it a noble, an enlightened way of spending our brief time in the sun, to work at understanding the universe and how we have come to wake up in it? To put it the other way round, isn't it sad to go to your grave without ever wondering why you were born? Who, with such a thought, would not spring from bed, eager to resume discovering the world and rejoicing to be a part of it?

10 myths—and 10 not-myths—About Atheism

First of all, I wanted to copy/paste this article in because it does seem to succinctly sum up so many things for me. I also wanted to post in this forum because for once it seems us atheists are the most vocal here. I am rather surprised at the total lack of responses many of the threads I have posted here have got.

10 myths—and 10 not-myths—About Atheism

By Sam Harris

December 24, 2006
The Los Angeles Times

SEVERAL POLLS indicate that the term “atheism” has acquired such an extraordinary stigma in the United States that being an atheist is now a perfect impediment to a career in politics (in a way that being black, Muslim or homosexual is not). According to a recent Newsweek poll, only 37% of Americans would vote for an otherwise qualified atheist for president.

Atheists are often imagined to be intolerant, immoral, depressed, blind to the beauty of nature and dogmatically closed to evidence of the supernatural.

Even John Locke, one of the great patriarchs of the Enlightenment, believed that atheism was “not at all to be tolerated” because, he said, “promises, covenants and oaths, which are the bonds of human societies, can have no hold upon an atheist.”

That was more than 300 years ago. But in the United States today, little seems to have changed. A remarkable 87% of the population claims “never to doubt” the existence of God; fewer than 10% identify themselves as atheists — and their reputation appears to be deteriorating.

Given that we know that atheists are often among the most intelligent and scientifically literate people in any society, it seems important to deflate the myths that prevent them from playing a larger role in our national discourse.

1) Atheists believe that life is meaningless.

On the contrary, religious people often worry that life is meaningless and imagine that it can only be redeemed by the promise of eternal happiness beyond the grave. Atheists tend to be quite sure that life is precious. Life is imbued with meaning by being really and fully lived. Our relationships with those we love are meaningful now; they need not last forever to be made so. Atheists tend to find this fear of meaninglessness … well … meaningless.

2) Atheism is responsible for the greatest crimes in human history.

People of faith often claim that the crimes of Hitler, Stalin, Mao and Pol Pot were the inevitable product of unbelief. The problem with fascism and communism, however, is not that they are too critical of religion; the problem is that they are too much like religions. Such regimes are dogmatic to the core and generally give rise to personality cults that are indistinguishable from cults of religious hero worship. Auschwitz, the gulag and the killing fields were not examples of what happens when human beings reject religious dogma; they are examples of political, racial and nationalistic dogma run amok. There is no society in human history that ever suffered because its people became too reasonable.

3) Atheism is dogmatic.

Jews, Christians and Muslims claim that their scriptures are so prescient of humanity’s needs that they could only have been written under the direction of an omniscient deity. An atheist is simply a person who has considered this claim, read the books and found the claim to be ridiculous. One doesn’t have to take anything on faith, or be otherwise dogmatic, to reject unjustified religious beliefs. As the historian Stephen Henry Roberts (1901-71) once said: “I contend that we are both atheists. I just believe in one fewer god than you do. When you understand why you dismiss all the other possible gods, you will understand why I dismiss yours.”

4) Atheists think everything in the universe arose by chance.

No one knows why the universe came into being. In fact, it is not entirely clear that we can coherently speak about the “beginning” or “creation” of the universe at all, as these ideas invoke the concept of time, and here we are talking about the origin of space-time itself.

The notion that atheists believe that everything was created by chance is also regularly thrown up as a criticism of Darwinian evolution. As Richard Dawkins explains in his marvelous book, “The God Delusion,” this represents an utter misunderstanding of evolutionary theory. Although we don’t know precisely how the Earth’s early chemistry begat biology, we know that the diversity and complexity we see in the living world is not a product of mere chance. Evolution is a combination of chance mutation and natural selection. Darwin arrived at the phrase “natural selection” by analogy to the “artificial selection” performed by breeders of livestock. In both cases, selection exerts a highly non-random effect on the development of any species.

5) Atheism has no connection to science.

Although it is possible to be a scientist and still believe in God — as some scientists seem to manage it — there is no question that an engagement with scientific thinking tends to erode, rather than support, religious faith. Taking the U.S. population as an example: Most polls show that about 90% of the general public believes in a personal God; yet 93% of the members of the National Academy of Sciences do not. This suggests that there are few modes of thinking less congenial to religious faith than science is.

6) Atheists are arrogant.

When scientists don’t know something — like why the universe came into being or how the first self-replicating molecules formed — they admit it. Pretending to know things one doesn’t know is a profound liability in science. And yet it is the life-blood of faith-based religion. One of the monumental ironies of religious discourse can be found in the frequency with which people of faith praise themselves for their humility, while claiming to know facts about cosmology, chemistry and biology that no scientist knows. When considering questions about the nature of the cosmos and our place within it, atheists tend to draw their opinions from science. This isn’t arrogance; it is intellectual honesty.

7) Atheists are closed to spiritual experience.

There is nothing that prevents an atheist from experiencing love, ecstasy, rapture and awe; atheists can value these experiences and seek them regularly. What atheists don’t tend to do is make unjustified (and unjustifiable) claims about the nature of reality on the basis of such experiences. There is no question that some Christians have transformed their lives for the better by reading the Bible and praying to Jesus. What does this prove? It proves that certain disciplines of attention and codes of conduct can have a profound effect upon the human mind. Do the positive experiences of Christians suggest that Jesus is the sole savior of humanity? Not even remotely — because Hindus, Buddhists, Muslims and even atheists regularly have similar experiences.

There is, in fact, not a Christian on this Earth who can be certain that Jesus even wore a beard, much less that he was born of a virgin or rose from the dead. These are just not the sort of claims that spiritual experience can authenticate.

8) Atheists believe that there is nothing beyond human life and human understanding.

Atheists are free to admit the limits of human understanding in a way that religious people are not. It is obvious that we do not fully understand the universe; but it is even more obvious that neither the Bible nor the Koran reflects our best understanding of it. We do not know whether there is complex life elsewhere in the cosmos, but there might be. If there is, such beings could have developed an understanding of nature’s laws that vastly exceeds our own. Atheists can freely entertain such possibilities. They also can admit that if brilliant extraterrestrials exist, the contents of the Bible and the Koran will be even less impressive to them than they are to human atheists.

From the atheist point of view, the world’s religions utterly trivialize the real beauty and immensity of the universe. One doesn’t have to accept anything on insufficient evidence to make such an observation.

9) Atheists ignore the fact that religion is extremely beneficial to society.

Those who emphasize the good effects of religion never seem to realize that such effects fail to demonstrate the truth of any religious doctrine. This is why we have terms such as “wishful thinking” and “self-deception.” There is a profound distinction between a consoling delusion and the truth.

In any case, the good effects of religion can surely be disputed. In most cases, it seems that religion gives people bad reasons to behave well, when good reasons are actually available. Ask yourself, which is more moral, helping the poor out of concern for their suffering, or doing so because you think the creator of the universe wants you to do it, will reward you for doing it or will punish you for not doing it?

10) Atheism provides no basis for morality.

If a person doesn’t already understand that cruelty is wrong, he won’t discover this by reading the Bible or the Koran — as these books are bursting with celebrations of cruelty, both human and divine. We do not get our morality from religion. We decide what is good in our good books by recourse to moral intuitions that are (at some level) hard-wired in us and that have been refined by thousands of years of thinking about the causes and possibilities of human happiness.

We have made considerable moral progress over the years, and we didn’t make this progress by reading the Bible or the Koran more closely. Both books condone the practice of slavery — and yet every civilized human being now recognizes that slavery is an abomination. Whatever is good in scripture — like the golden rule — can be valued for its ethical wisdom without our believing that it was handed down to us by the creator of the universe.