Being a Buddhist is the Hardest Job in the World

July 2, 2008

If this is what I need to do to earn inner peace, then I just don’t know if I can cut it:

What do you think about when you meditate?

Usually, some form of trying to excavate any kind of negative thing cycling in the mind and turn it toward the positive. For example, when I am annoyed with Dick Cheney, I meditate on how Dick Cheney was my mother in a previous life and nursed me at his breast.

Only by resorting to Family Guy can I fully capture the horror of this image:

HT: The Agitator


Texas Legalizes Abusive Exorcisms… Or Does It?

June 28, 2008

There’s been much dismay in the rational-o-sphere about a recent ruling by the Texas Supreme Court. The ruling concerns a case in which two “exorcisms” were performed on a minor, leading her to be injured and psychologically traumatized. The original jury held the church accountable, awarding the girl a few hundred thousand dollars. The Texas Supreme Court, on the other hand, found that the actions of the church were protected under the 1st amendment.

On the surface, this sounds like a pretty scary ruling: basically saying that a group can claim religious warrant for forcibly restraining someone against their will, injuring them, traumatizing them, and then get off scott free. But as I read through the full text of the opinion, the case looks decidedly more complicated.

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NRO’s Mary Eberstadt Pouts in the General Direction of Atheism

June 24, 2008

Thanks to Ed Brayton, I’ve recently been made aware of a rather sad spectacle. Apparently National Review scribe Mary Eberstadt has been laboring away in obscurity for the last month or so, penning what her editors seem to think is a clever take on C.S. Lewis’ The Screwtape Letters (in which a demon instructs his nephew in the business of inspiring human sin).

I’m not a fan of Lewis’ quaint, preening writing style to begin with, but at least the man gave off the air of erudition (even if he did indulge in embarrassing apologia like the “Lunatic, Liar, or Lord” gambit). Eberstadt, on the other hand, very literally (perhaps even intentionally) writes like a gossipy teenage girl from the 80s gushing about Corey Haim. Except of course, that she employs hip-to-be-square terms like “BFF” and “Oh snap!”

Lewis’ Letters worked because he employed the creative conceit of professional demon tempters to expose and explore universal human failings… and, by amusing proxy, revealed how human beings could actually avoid the demonic designs on their souls. Screwtape, the narrative voice of the tale, was a master manipulator. It was a satire, to be sure, but Screwtape himself was not played as a fool: he was meant to illustrate precisely how dangerous sin and temptation could be.

Eberhardt, on the other hand, has no higher purpose than to first pretend to be an atheist then act as mindbogglingly stupid as possible. It’s the literary equivalent of a schoolyard “you’re all like this: duhhhhhh.”

Like Brayton, I feel compelled by my profession to dissect the sorry affair point by point, but I can’t quite bring myself to actually read more than a shuddering gasp at a time. What few coherent points she does appear to be making are either trivial straw men, endless harping on substance-free matters like “Brights,” or bringing up classic controversies to which she adds nothing new. So if anyone can please extract a coherent argument from this right-wing bestseller-to-be so that I can address it directly, I’d much appreciate the service.

And while I won’t have much credibility in saying so, I honestly don’t see any comic wit or incisive satire at work here. Maybe someone a little more patient than I can point some out. Because here’s an example of the sort of stuff you have to endlessly wade through in search of a point…

I’m not even sure why I still feel them myself, so long after my own Turn to atheism. It’s true that when my ex-boyfriend, Lobo, got stoned, there was nothing he liked better than opening all his Dad’s coffee-table books on Renaissance art and eyeballing the paintings and sculptures. And it’s true that this was one of the few things Lobo did that I enjoyed doing with him when I wasn’t stoned myself. That was before his Dad kicked him out and we moved to Portland, You know. I’m not saying Lobo was all bad, by the way. Just mostly. That’s what happens when You pick up Your boyfriend in rehab I guess!

Whooooaaa! Girlfriend went there!

And it just goes on and on like that: in this case, pages of that sort of stuff all essentially to make the single, exceedingly bland non-point that believers have made a lot of great art and that Sam Harris (a non-artist) hasn’t. Great. Thanks for the five minutes worth of literary agony.

I’m honestly embarrassed for her. If this is really a “serious work of Christian apologetics” then atheists have quite little to fear.

Christians often complain that atheist critiques of religion are simplistic and carelessly dismissive. But as Eberstadt aptly illustrates, atheists are a model of polite, interested commentary compared to how they are often treated in return.

Atheists Should Stop Believing in God So Much

June 24, 2008

Seriously, what’s up with this?  According to a new Pew study on religion, 21% of atheists believe in God: either a personal or impersonal force.  And 8% are absolutely certain that a God exists. 12% even believe in heaven, and 10% in hell!

Either we have here a very lousy study, a heck of a lot of joke answers, or a fair number of people who are remarkably confused about what “atheist” means.  I very much doubt that the bulk of these contradictory responses represent the sort of sophisticatedly confusing theologies of people like Paul Tillich.

Jesus Was Wrong: Give Charity in Public, And Don’t Diversify

June 22, 2008

Peter Singer is the sort of philosopher that everyone feels free to sneer at and denigrate… all without ever actually reading his actual writing or seriously addressing his arguments. Which is too bad, because he’s one of the few ethicists out there that sincerely treats moral inquiry as an exercise in figuring out what’s actually right to do, as opposed to simply finding ways to better justify what we already do… or at least already believe is right (our moral habits, as it were).

Along these lines, Singer has recently challenged Biblical instruction of Jesus to give charity in private.

Singer doesn’t deny that the abstract idea of some person anonymously giving large sums of money without any hope of thanks appeals to our sense of what true altruism entails. But the reasons that we find that image so appealing and the actual good that the ideal accomplishes simply may not match up.

The abstract nature of the image the core of its virtue: it’s nice an clean and untroubled in our minds. It allows us to conceptually rule out all possible suspect motives from the person’s action other than either true concern for others and secretly feeling good about oneself. Thus, in our minds, we can be certain that the person’s act was pure and saintly. This was the ideal Jesus was so approving of: an otherwise reasonable disgust with people who give lavishly to impress others rather than to actually help them.

But as Singer argues, people in the midst of disasters don’t need anonymous saints, or require some level of purity in motive. What they need are actual people with faces to help and comfort them and as many charitable resources as possible applied to their problem.

And here’s the key point: everything we know about human behavior implies that people respond to peer pressure when it comes to charitable giving: if they see their neighbors giving, they’ll be more likely to give, and give still more. Thus, the good that setting an example does by far outweighs whatever secret motives someone might have for doing it. Those motives remain as mere thoughts in the head. The aid is still aid, and public knowledge of it sets and example that can be followed.

Singer doesn’t deny that a lot of lavish giving and “nameplate” philanthropy is contaminated with bad motives. But that’s largely because those bad motives lead people not to think very seriously about what charities are really the most important, not because the public nature of giving is itself bad:

Surely, what matters is that something was given to a good cause. We may well look askance at a lavish new concert hall, but not because the donor’s name is chiseled into the marble faade. Rather, we should question whether, in a world in which 25,000 impoverished children die unnecessarily every day, another concert hall is what the world needs.

On that note, economist Steven Landsburg has even more interesting advice about charitable giving: if you want to do the most good, it rarely, if ever, makes sense to diversify the recipients of your charity.

His argument is deceptively simple:

You might protest that you diversify because you don’t know enough to make a firm judgment about where your money will do the most good. But that argument won’t fly. Your contribution to CARE says that in your best (though possibly flawed) judgment, and in view of the (admittedly incomplete) information at your disposal, CARE is worthier than the cancer society. If that’s your best judgment when you shell out your first $100, it should be your best judgment when you shell out your second $100.

So why is charity different? Here’s the reason: An investment in Microsoft can make a serious dent in the problem of adding some high-tech stocks to your portfolio; now it’s time to move on to other investment goals. Two hours on the golf course makes a serious dent in the problem of getting some exercise; maybe it’s time to see what else in life is worthy of attention. But no matter how much you give to CARE, you will never make a serious dent in the problem of starving children. The problem is just too big; behind every starving child is another equally deserving child.

That is not to say that charity is futile. If you save one starving child, you have done a wonderful thing, regardless of how many starving children remain. It is precisely because charity is so effective that we should think seriously about where to target it, and then stay focused once the target is chosen.

And, through, the suspicious sorcery of economic theory, he even translates his argument into mathematics. Landsburg also makes the case that diversification may be a far better gauge of selfish motives than mere publicity:

People constantly ignore my good advice by contributing to the American Heart Association, the American Cancer Society, CARE, and public radio all in the same year–as if they were thinking, “OK, I think I’ve pretty much wrapped up the problem of heart disease; now let’s see what I can do about cancer.” But such delusions of grandeur can’t be very common. So there has to be some other reason why people diversify their giving.

I think I know what that reason is. You give to charity because you care about the recipients, or you give to charity because it makes you feel good to give. If you care about the recipients, you’ll pick the worthiest and “bullet” (concentrate) your efforts. But if you care about your own sense of satisfaction, you’ll enjoy pointing to 10 different charities and saying, “I gave to all those!”

The lesson here is clear: if you want to do the most good, give a lot of money to a single cause (one whose problem is huge relative to your contribution, and the one you think most objectively worthy), and tell everyone you know. Maybe they’ll conclude that you’re a bragging, self-aggrandizing sociopath. Who cares? The research shows that they’ll still be shamed into following suit. And for desperate people in need, the issue of what a bunch of first-world philanthropists think of each other is laughably irrelevant.

Teacher Who Burned Crosses into Student’s Arms Gave Extra Credit for Expelled Film

June 20, 2008

The science-blogosphere has been following the story of John Freshwater, a Mount Vernon public school teacher, for some time. The man is clearly off his rocker. He burned a cross into the arms of one his students. In class. And in addition to a host of definitive religious assertions to students during class time, Bibles and other religious materials featured prominently in the classroom, Ed Brayton also notes that:

He kept creationist books and videos in his classroom, including at least one video and one book by Kent Hovind. He also kept the book Refuting Evolution there. Parents showed the investigators handouts from religious groups slamming evolution and claiming that dinosaurs and humans lived together, among other things.

He even used, as a class example of how “science can be wrong” (a perfectly legitimate and even important thing to teach) the idea that science may have found a genetic basis for homosexuality, which of course meant that ‘In that case science is wrong because the Bible states that homosexuality is a sin’ (which is not even close to a legitimate thing to teach in public school).

But from Panda’s Thumb comes word of an even more intriguing tidbit in the recently released report on his conduct:

Mr. Freshwater gave an extra credit assignment for students to view the movie “Expelled” which does involve intelligent design.

Mmmm hmmm…

Interestingly, this is one of the few cases in which I’ve heard about Expelled successfully penetrating into a school classroom, which was supposedly one of its primary goals. And, surprise surprise, it comes from a young earth creationist using a public school classroom as his bully pulpit.

One who feels at liberty to brand his religious beliefs directly into the skin of his students. Teach Burn the controversy!

Update: Freshwater fired. Countdown watch until the DI claims him as another martyr for intellectual freedom…

“Theophobia” in Academia and Elsewhere

June 19, 2008

A number of thoughtful interchanges today between Rick Hills at Pawfsblog and the Volokh folks.

Hill starts everything off by recounting an exchange with a former colleague that disturbed him: his colleague seemed shocked to hear that a mutual friend was a Christian. The friend goes as far as to worry that “if a serious academic could believe in God, he was capable of believing in, or attempting, anything — attempting to walk across the East River unaided by a water taxi, gunning down students in hallways, speaking in tongues at a faculty meeting, you name it.”

Hill thinks that this reaction is a sign of, well, mental illness:

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