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Modernity itself is an adventure in reinventing the sacred. Science has temporarily induced a kind of ‘seize the throne’ mentality in scientists who are attempting to ‘rule the universe’ to ‘rule culture’ armed with reductionist scientism. It might derail the modern initiative to ‘reinvent the sacred’.
The number of attempts to reinvent the sacred in the modern transition (as I call it in terms of the eonic effect) is large: the Protestant Reformation, Spinoza, Descartes, Newton, Voltaire, Rousseau, Kant and the German Classical philosophy spectrum leading to Marx/Engels, …. There are more.
In fact, the issue was implicit in a figure such as Hegel who saw the great generative significance of the Protestant Reformation, and aspired to its completion.
But the real and plainest reinvention of the sacred lies in the secular itself, which is far broader than the rise of science and thus we might dispense with the very term ‘sacred’ and see the reality behind the word as much in secularization, potentially, as in traditionalist posturings.
The key to that idea lies in Rousseau/Kant and the emerging modernist idea of freedom and its discourses and realizations. The clue here lies in Kant’s (and our) realization of the limits of metaphysics in three Idea, that of divinity, soul, and free will (armed with Upanishadic or Schopenhauerian thinking we can easily discover their cousin nature) and, in any case, all this shows that emergent freedoms, not the traditionalist retrogressions are the path to the sacred in our world, a term we should lay aside. The elimination of this factor in the modern transformation by scientism is a confusion of culture that needs redress. We have confused modernity with scientism, and the result is paradoxically spawning a resurgence of fundamentalism.
The sacred is thus implicit in the very evolution to modernity that we see so explosively triggered from the Protestant Reformation and the incipient Scientific Revolution in tandem.
Unfortunately we are being subjected to the totalitarian tactics of the metaphysical scientism of the technocrats, which may destroy the subtle balance achieved in the early modern.
This emergent character of modern freedom is one key to the eonic effect, whose analysis also shows the connection to evolution.
One of the most ambiguous legacies of the rise of ‘Newtonian’ science has been the status of social theories in relation to the successes of theoretical physics. In fact, the issue is arguably present already in the question of biological science, but has shown itself to be especially acute on the issue of cultural evolution, or history. Is there a science of history? This question has assumed a number of forms, with a number ideological overtones, the most famous being the historical inevitability argument tabled by Isaiah Berlin with respect to ‘marxist’ theories. Associated with this is another such cousin argument, that of Karl Popper, in his Poverty Of Historicism, where his critique of so-called ‘historicism’ addresses just this paradox of freedom and causality in the claims of science in leftist ‘prophecies’ taken as scientific predictions of revolution. It should be noted at once that the origin of ‘marxist’ social theory began precisely with the issues of social theories, economic ones in particular, and that it was the first to lay the charge of ideology against the claims of science in the exhibit of social theories. Thus a nearly rabid attempt on each side arises to charge the other with ideology, in the case of ‘marxism’, the verdict of the ‘end of ideology’ being its supposed epitaph, in the triumph, it would appear, of the faction of the bourgeoisie in the wake of the calamities of leftist false prophets. Just a warning before we start: the cleverest form of ideology can be the expose of theories as ideology.
Less noticed in Popper’s classic text is the citation of the story of Oedipus whose tragic tale comprised the episodes of his explicit efforts to avoid the future prophesied, this very gesture being the source of his fulfilling that prophecy. This tale is a suitable masthead for the discussion, and is the source of the idea of the ‘Oedipus Paradox’, the relationship of theories to the theoretical agent’s own behavior in relation to those theories. Such an agent has a dilemma: should he be a passive observer of the future events predicted by that theory, or an historical agent fulfilling those same predictions. We can see that the question makes no clear sense, and generates a contradiction, or else an absurdity. Indeed, what is to prevent such a agent, or his antagonist, from ‘falsifying’ the theory, in an act of spite against false generalizations. Something is awry, it seems, with the idea of ‘theory’ itself, at least as this overflows the sound generalizations of physics into the social sphere.
We can review this issue in the light of Darwinian ‘theory’ and in the process throw some light not only on the question of what constitutes a social theory, but on that ‘casualty of theory’ called Social Darwinism that arose in the wake of Darwin, its birth being disowned by all parties, with the culprit too often being the frequently martyred scapegoat Herbert Spencer.
While supernatural explanations may be important and have merit, they are not part of science. This self-imposed convention of science, which limits inquiry to testable, natural explanations about the natural world, is referred to by philosophers as “methodological naturalism†and is sometimes known as the scientific method. Methodological naturalism is a “ground rule†of science today which requires scientists to seek explanations in the world around us based upon what we can observe, test, replicate, and verify.
There is something completely reasonable about this but it doesn’t work, it seems. This principle has worked in physics, and many other cases, but it hasn’t really worked for evolution. The reason is not, as the IDM considers, because of the design issue.
The problem is simply that we don’t know how to observe the limits of ‘nature’ and hence can’t define in exact terms what is meant. All we can say is that methodological naturalism works until it fails because it becomes ambiguous.
A good example is the issue of teleology. We see clear evidence of teleological processes in nature. So why does methodological naturalism reject the concept? In fact the question of latent teleological processes in nature is probably what is causing the endless confusion over evolutionary theory.
We should also note that in a Kantian discourse the idea of ‘nature’ is an ‘Idea of Reason’ and subject to probably fatal critique as it is taken as an unlimited totality that we haven’t properly observed.
Part of the confusion is the false dualism of methodological naturalism and some spiritual framework. But this confuses the issue. The opposite of ‘methodological naturalism’ may be undefined, and its breakdown grounds for extending our idea of nature.
From Dawkins site
Review of ‘The Four Horsemen’
by Cineaste Magazine
The winter 2008 issue of Cineaste (a film magazine) has a very nice review of The Four Horsemen DVD. It isn’t currently online, but I took pictures of the two relevant pages:
The article is titled ‘Secularism Strickes Back: New Documentaries on Religion and Faith,’ and is 6 pages long. It’s a nice overview of what’s been going on lately with secular films, including reviews of Bill Maher’s ‘Religulous’ and others.
From Dawkins site
Vatican thanks Muslims for returning God to Europe
by Tom Heneghan, Religion Editor, Reuters
PARIS (Reuters) – A senior Vatican cardinal has thanked Muslims for bringing God back into the public sphere in Europe and said believers of different faiths had no option but to engage in interreligious dialogue. Read the rest of this entry »
Late last month, GetReligion considered the work of Marilynne Robinson — especially in response to an ill-founded claim by Ruth Franklin in The New Republic that Robinson is a fierce opponent of predestination. Read the rest of this entry »
Common Cold Virus Came From Birds About 200 Years Ago, Study Suggests
ScienceDaily (Nov. 30, 2008) — A virus that causes cold-like symptoms in humans originated in birds and may have crossed the species barrier around 200 years ago, according to a new article published in the Journal of General Virology. Scientists hope their findings will help us understand how potentially deadly viruses emerge in humans.
The National (Abu Dhabi) November 28, 2008
The Broken State
The situation in Afghanistan is not as bad as you’ve heard – its worse. Nir
Rosen reports from Kabul and its surrounding provinces as the Taliban
attempt to wrest control from Hamid Karzai’s government.
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Globe and Mail November 29, 2008
This is India’s 9/11? Think again
Doug Saunders
London — Mumbai and Manhattan share quite a few characteristics. Read the rest of this entry »
gnxp
For years, scientists have held out hope that the rapidly evolving
field of genetics could transform medical diagnosis and treatment,
moving beyond a trial-and-error approach as old as the Hippocratic Oath.
From the Los Angeles Times
MEXICO UNDER SIEGE
U.S. war on drugs has failed, report says
Former Mexican President Ernesto Zedillo, who helped supervise the Brookings Institution study, says Washington needs to focus on consumption in addition to targeting traffickers.
sciftp
Hurricane season jumped gun, set plenty of records
By CHARLES ELMORE
Palm Beach Post Staff Writer
Friday, November 28, 2008
The 2008 hurricane season just kept coming, and wound up making history.
This is the first year since records began being kept in 1851 to feature hurricanes with 111 mph winds or greater in five consecutive months. It began with a tropical storm that formed even before hurricane season officially started June 1, Arthur, and closed with the second-most powerful hurricane ever recorded in November, Paloma.
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Find this article at: http://www.palmbeachpost.com/storm/content/nation/epaper/2008/11/28/a1a_hurricanewrap_1128.html
November 30, 2008
One Man’s Military-Industrial-Media Complex
By DAVID BARSTOW
In the spring of 2007 a tiny military contractor with a slender track record went shopping for a precious Beltway commodity.
The company, Defense Solutions, sought the services of a retired general with national stature, someone who could open doors at the highest levels of government and help it win a huge prize: the right to supply Iraq with thousands of armored vehicles.
Access like this does not come cheap, but it was an opportunity potentially worth billions in sales, and Defense Solutions soon found its man. The company signed Barry R. McCaffrey, a retired four-star Army general and military analyst for NBC News, to a consulting contract starting June 15, 2007.
Four days later the general swung into action. He sent a personal note and 15-page briefing packet to David H. Petraeus, the commanding general in Iraq, strongly recommending Defense Solutions and its offer to supply Iraq with 5,000 armored vehicles from Eastern Europe. “No other proposal is quicker, less costly, or more certain to succeed,” he said.
Thus, within days of hiring General McCaffrey, the Defense Solutions sales pitch was in the hands of the American commander with the greatest influence over Iraq’s expanding military.
“That’s what I pay him for,” Timothy D. Ringgold, chief executive of Defense Solutions, said in an interview.
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Ha’aretz 28/11/2008
Norwegian ex-premier counters anti-Semitism accusations, slams Israel
By Cnaan Liphshiz, Haaretz Correspondent Read the rest of this entry »
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Wall Street Journal November 27, 2008
Afghan Leader Criticizes U.S. on Taliban
Karzai Questions Why Victory Eludes NATO, Insists on a Timetable
By Matthew Rosenberg
New Delhi — Afghan President Hamid Karzai blasted the U.S. and its NATO
allies for failing to defeat the Taliban, insisting for the first time that
Afghans need a firm deadline to end the war.
Setting such a deadline seems unlikely with President-elect Barack Obama
seeking to boost the number of U.S. soldiers in Afghanistan. But without
one, Mr. Karzai said, his government had no choice but to explore a
negotiated settlement with the Taliban.
The discipline of anthropology has split firmly into two factions – social anthropologists and evolutionary anthropologists. Hannah Fearn asks whether or not the warring sides can be reconciled
This quarrel between the factions of anthropology is significant. One can only hope that those resisting the evolutionary psychologists can maintain their defense. Do we really need to see anthropology reduced to Darwinian pseudo-science?
Note how the debate is over science, and yet the Darwinian framework is not truly scientific. The assumption that Darwin’s theory explains the emergence of man is an untested scientific hypothesis, a metaphysical research program. Why should those who understand the real complexity of human culture and history submit to this blight of scientism in a field so far able to withstand the homogenization of bad science and its invasive tactics of paradigm domination with its pretense of objectivity.
There is as yet no real science of history, thence either of the field of human anthropology: the complexity of man is too great for the kind of reductionist explainations of the likes of Chagnon.
A look at the eonic effect shows that human evolution and its differentiation into the immense field of cultures that we now see is something completely different from the one-dimensional framework put forth by Darwin, that terrible temptation to oversimplify to ‘achieve science’ that overtook him.
Man’s emergence is a complexity that we can’t easily resolve because we don’t have the closely observed data that showed how it happened. But we do have close-range data for human history and that shows us something unexpectedly different.
Thus these holdouts against Darwinization should take heart: they are fundamentally right in resisting the oversimplifications of the evolutionary psychologists.
The hope to reconcile the factions lies in a critique of Darwin’s theory, and the adoption of a new perspective on what evolution really is. Darwin just didn’t get it right and these resisting anthropologists, although no doubt bashful about directly challenging Darwinism, sense correctly that something doesn’t add up in Darwin land.
“A lot of anthropologists are interpretivists; they are interpreting what they see. They’re not working within the framework of the scientific method,” says Ruth Mace, professor of evolutionary anthropology at University College London. “That’s all well and good, but why should we be more interested in one person’s interpretation over someone else’s interpretation unless we have got some commonly accepted grounds for testing competing hypotheses?”
For Mace, the debate over whether to work within the “scientific method” is holding anthropology back. “If you’re interested in making formal hypotheses about why people do what they do, we have to test those hypotheses,” she says. “I’m a scientist – that’s what I do. I think that evolutionary theory provides a very real framework for trying to understand that. If a discipline isn’t saying anything that is of interest to any other discipline then that is a problem. The scientific method is a common currency across all scientific disciplines, most of the social sciences included. In that way, disciplines can speak to each other.”
Mace believes that cultural anthropology is still very dominant, and that trying to work as an evolutionary anthropologist is difficult within a British university. “It’s unfortunate that the discipline’s divided,” she says. “It’s difficult to do science in a non-science department.”
A diatribe against the New Atheists, In the Name of Knowledge and Wisdom
By Jamie Glazov
FrontPageMagazine.com | Wednesday, November 26, 2008
Frontpage Interview’s guest today is Jonas E. Alexis, a math teacher in Florida and the author In the Name of Education. His new book is In the Name of Knowledge and Wisdom: Why Atheists, Sceptics, Agnostics, and Intellectuals Deny Christianity.
This article attempts to defend the Old Testament divinity from Dawkins’ plain expose of his/its savage character. Beyond that the stalemate of these two sets of idiots, New Atheists and their rightwing and other critics becomes a bit tiresome, a football of words, especially that strange word ‘god’.
However, it is reasonable to summon the case of Nietzsche against the New Atheists, if only as a caution in a movement that clearly shows his influence behind a total silence about his life and work. And Nietzsche is especially insidious because he took ‘atheism’ to a completely unnecessary extreme.
It isn’t true, that if ‘god is dead’ (a statement that is very provocative, but without meaning), everything is permitted. That shows Nietzsche, apparently, to be a cowering choir boy who is suddenly set free from his own belief in Christianized ethics to become a nihilist. There is something sinister, unfortunately, in Nietzsche. People have been ‘a-theos’ for millennia, not believers in the Christian god, yet affiirming the real significance of ‘divinity’ without the obsessive Judaeo-Christian hangup over ‘god’, forgetting the very use of the term was severely cautioned by the Israelites with their token of indication, IHVH.
Secularists, who are atheists, would do well to study the lineage of their beliefs and make sure that a sharp literary style in the deceptive Nietzsche might not sell them a bill of cheap goods.
Dawkins is right, Jahweh as a lawgiver is hardly credible to modern man. No use protesting the case. Modern minds have moved on.
But the circularity of the question, a symptom of the metaphysical mind’s invariant plight, leaves atheists with all the confusions that Nietzsche invents to, strangely, plant a time-bomb beneath the stance of atheism. Among them the deliberate adoption, seen in direct hints in his work, of ultimate evil, in the sophmoric but dangerous pranks made real time of this strangely Christian invert, like a boy playing with matches. Nietzsche’s superpranks, to him, in the embrace of evil had real time consequences. Much ink has been spilt both defending and attacking him. The real evidence is complex, but, to start, on can note that his Zarathustra was reprinted for the rucksacks of soldiers entering WWI. With much more mischief to come with the Nazis.
It is not that atheism is intrinsic one thing or another, but that one of its principal proponents himself did everything he could to pervert the subject, a puzzle, no? And the New Atheists are just the kind of liberal suckers Nietzsche wanted to trick into being his followers so he cold subvert them, along with liberal culture and its Enlightenment legacy of democracy that he detested.
It is always necessary to escape from words and their consequences. It as hard to render atheism coherent as theism.
Nihilism is so rampant for various reasons. The German philosopher Friedrich Nietzsche made the point that if God dead, then anything is permitted. Nietzsche, unlike our modern atheists, was willing to follow atheism to its “logical†conclusion. Nietzsche then replaced the Judeo-Christian God with the Greek god Dionysus. This topic is too vast and cannot be discussed in a thirty-second sound bite. It will be fully discussed in our next book. But what is courageous about Nietzsche is that he was not dancing around and playing semantic games like Richard Dawkins or Sam Harris. According to Nietzsche’s philosophy, moral values do not exist without God—and he was right. T hat does not mean that an atheist cannot be moral. But an atheist cannot defend his moral principle against another! He cannot logically say Hitler was wrong or George Mueller was right. In a nutshell, nihilism is so rampant because the nihilistic culture has no moral framework or principle upon which a person should base his or her life.
Comment on World history: the clue to evolution is an instance of the confusion created by Dawkins who, evidently unconsciously aware of the absurdity of Darwinian claims, attempted to change course (on the randomness of Darwinian evolution) by claiming that natural selection was non-random. This sophistry arises every time anyone tries to use the terms and concepts as originally formulated. It was always considered that Darwinian evolution was random, non-teleological evolution, but Dawkins wishes to head off criticism by changing the meaning of the terms.
Darwinian evolution, let it be said, is random, that is, non-directional, and blind.
A close study of the eonic effect shows an example of non-random evolution. The difference is unmistakable.