Just because it will color everyone’s perception of everything I say on the subject, I’m going to get it out of the way right now: yes, I voted. No, I am not going to say how I voted or what I voted on. That’s none of your damn business, but if you’re a regular reader or do a dive through the archives there shouldn’t be much doubt.
Now that I have that out of the way, let me get something else off my chest: I really don’t care if you vote. If you choose not to vote, that only increases the value of my vote by some small, practically imperceptible amount. But I’ll take it. Pennies add up. The fewer people who vote, the more each vote is worth, and I want my vote to be worth as much as possible.
If I were going to encourage you to vote, I would point out that if you don’t vote, you can’t vote “no”. I am a big fan of “no”. It’s something our government doesn’t hear nearly often enough. Vote “no” on as many things as you want, even if you have to vote “yes” in order to vote “no” to government (D.C., I’m looking in your direction, and I’ve got two ounces in my hand as we speak.)
I would also like to call for a moratorium on the oft-used and completely fallacious “if you don’t vote, you don’t get to complain.” You may as well say “if you don’t pay taxes you don’t get to complain about the debt,” or any number of equally irrelevant couplings. The sad fact is we all live under the same roof and obey the same laws made by the same government, and whether or not someone chooses to participate in the process of selecting that government does not remove their right to complain about it. Complaining is one of the few things we all get to enjoy equally, regardless of gender, ethnicity, or social standing. Putting a price on that is ridiculous.
Finally, I would like to thank everyone who has made it possible for us to have the chance to decide whether or not to participate in deciding the course of our democracy. Certainly that includes the soldiers that have defended our democracy throughout its history, but I want to also acknowledge the others who don’t usually get mentioned.
Thank you to the teachers who have explained the process for generations. Thank you to the philosophers and thinkers who created and sustained a system that has endured. Thank you to the businessmen who have helped our country continue to grow and prosper so that we can continue to have a democracy. Thank you to the artists who have broadened our minds and given us a culture worth exploring and defending. Thank you to the workers who participate every day, not just once every couple years. Thank you to everyone who makes America a place worth voting for.
The politicians? They should be thanking us.
Recently Jeffrey Tucker wrote an excellent piece for The Freeman describing what he perceives to be a schism in the libertarian movement between “brutalism” and “humanitarianism”. While I find myself leaning more in the direction of what he describes as humanitarian, I have to admit to feeling some pull toward the brutalist side of the argument. Perhaps it’s a bit over-simplistic of me, but I truly do believe that part of the essential nature of liberty is the liberty to be an asshole.
What I believe is missing from Mr. Tucker’s argument is something else that libertarians believe very strongly in: the power of markets. Markets both in goods and in ideas. Both have a place in bringing people together and tempering the worst impulses of humanity. The desire for more and better goods and a higher quality of life for ourselves and our families drives many toward civility, particularly as they mingle with others they otherwise might not be exposed to and find they are not so different from themselves. Those who cannot be led by this carrot can be chased by the stick of ostracism; they will not be forced to conform, but others will not conform to them, and they will find the world can be a difficult place for the man without a community.
Is there a chance that people will exercise en masse the “right to disassociate” as Mr. Tucker phrases it? Absolutely. But I believe there are two viable counter-arguments to that: the positive one is to point out that in doing so they deny themselves the benefits of the free market and specialization, which, having seen what others are gaining thereby, they are likely to want again for themselves. The negative but still undeniably true answer is that, short of coercion to the contrary, people do this anyway. Cliques, sects, factions, parties, cults, denominations, splinter groups – whatever they choose to call themselves, by legal means or not, formally or informally, people are constantly setting themselves off from others, erecting borders around themselves so as to define quite clearly whether you are one of “us” or one of “them”. A humanistic philosophy won’t change that.
Ultimately I suppose I differ from Mr. Tucker in one key way, which is this: his humanistic approach lists out all the benefits that human society as a whole, and the individuals who comprise it, reap from liberty, and sees that as the reason liberty is a value. I see humans, each individually, as the highest value in themselves, and as such I cannot conceive of any course but liberty to guide them. It is a subtle distinction, but an important one.
Recently there was a debate between Bill Nye and Ken Ham regarding Creationism. The following is the most cogent and well-thought out response I have seen to that debate, written by my Not So Humble Friend, Patrick Hoolahan.
There are a couple of points that I’ll tackle individually but will start (and end) with this thought: there is useless or wasted pursuit of knowledge or exchange of ideas. There is no one who is unworthy to hear ideas and no one should be considered a waste of time to discuss ideas with.
To the first, I would disagree very strongly that, as some have asserted, religion and critical thinking cannot go together. In the papal encyclical “Fides et Ratio”, Pope John Paul II made the excellent point that faith without reason (that is to say critical thinking that falls under reason, as well as understanding of knowledge) leads to mere superstition and worse faith. As put better in said document: “[faith and reason together] serve to lead the search for truth to new depths, enabling the mind in its autonomous exploration to penetrate within the mystery by use of reason’s own methods. . .” (Section 13, paragraph 4). See also “In God there lies the origin of all things, in him is found the fullness of the mystery, and in this his glory consists; to men and women there falls the task of exploring truth with their reason, and in this their nobility consists.” (Section 17). Now, that is clearly coming from a religious belief system, yet it CLEARLY calls for reason to be used in the greater service of God. Again, it is not too far of a stretch to consider critical thinking as part of reason.
But let us take a bit of step back to discuss the nature of and focus of religion and the necessity of critical thinking as a part of a good religion. Religion is the outgrowth and separation from spiritual philosophy. As opposed to the natural philosophy of Socrates, Lucretius, Herodotus or other ancients who thought about how the world they observed moved around them, there were others (oddly including Pythagoras, Aristotle, and others) who thought not just about what was directly observed but about the nature of humanity and individuals. Lacking objective ways to measure and contain their axioms, they merely thought about how the universe may or may not work with logical aspects to each supposition. Each observable point was remarked upon, assumptions based on that were made and inductive reasoning took over from there.
For example, Aristotle’s theory of the Prime Mover (later borrowed by Aquinas for a theorem on God, but we’ll get there). Aristotle noticed things move. Ok. He then noticed that things are either moved by being acted upon by something else or by their own initiative. Makes sense. He further posited that even those thing that move on their own had to be put into motion by something, such as a child being born. Another example would be the bodies in the heavens -they move on their own, but they started from a stopped place (vide Newton’s Laws of Motion). He didn’t CALL it a law of motion, but he had basically deduced through observation and reason that a thing at rest will stay at rest until acted upon by an outside force. He THEN posited that if all things had to be moved in order to move, that there must be a Prime Mover who made all the things move (move ALL the things!) and in so doing started the motion of everything. It was based on reason, deduction and observation but is clearly a spiritual argument since it assumes an intelligence and physicality of a being rather than just a set of laws.
Religion is merely taking these kinds of personalized spiritual exercises and understandings and putting them into organized form. What does that mean? Well, it means that some ideas in the pursuit of a given religion have to be examined and accepted or rejected in order to be part of that religion. There are a couple of different criteria by which ideas would be judged in terms of a religion: how much do they affirm current understandings and philosophies OR how much they expand current understandings and philosophies. Both of these require an exegesis style examination of the new ideas. A new idea is weighed against current ones and either found to support the old idea in a new way that does not contradict; or, it is examined for the new information or idea it brings and the logic or evidence is examined to see if it contradicts anything that is accepted before.
Note this is sadly not necessarily the case with all religions. However, it IS the case with some religions, especially Roman Catholicism, Judaism and Islam. These are religions that have serious scholarship involved in them and volumes of works that lay out very specific cases for how and why ideas are held. This is true of both revelation said to be from God (which is why the Catholic Church has the Congregation for the Causes of the Saints which investigates miracles) and for papers and written things (which is why the Catholic Church has the Congregation for the Doctrine of Faith). Reason can be applied to religion, indeed has been. You might not agree with all the axioms, but they are stated quite plainly. Descartes had his axioms, Newton had his and really any study into anything has axioms. Even if it is just “time moves towards greatest entropy and the universe is consistent”.
If one does not use critical thinking skills in religion, then it is a weaker faith for falling for EVERY idea that claims to be religious. That is blind faith, not true faith. That is the mere acceptance of anything because someone in a different hat declared it so. . .and you get everything from Phelps to Jonestown. Critical thinking and reason are the best tools we have for understanding ourselves, our interactions with others, our world and the universe. Or at least so the priests taught me.
The second point I’d like to address about this kind of debate is the idea of it being a waste of time since no one is convinced and that it gives legitimacy to Ken Ham. I will discuss that here, as best as I can. I am first reminded of one of my favorite quotes from “Game of Thrones”, which is “We only make peace with our enemies; that’s why it’s called making peace.” If Nye were going to a place where everyone agreed it would not be a debate or discussion, it would be a symposium (from the Greek meaning, “Drinking together”). That would not be reaching out to people who need instruction, that would not be helping people who do not understand to understand better, and that would not be raising the aggregate understanding of science. It might raise the average since those 200 people might understand one thing REALLY well, but it does not do much for helping the average person understand better. Bill Nye has made his career after comedy about helping people who do not understand science understand it. Mostly, he focused on children. Children don’t understand because they often have not been taught or shown yet. It does not make them evil, it does not make them less than and it does not make them a waste of time.
But this was not for children, this was done at Ken Ham’s behest and invitation. Many have worried about this giving Ken Ham legitimacy and therefore should be shunned. I admit my own failing to see how Nye talking to Ham makes Ham more scientific any more than Ham talking to Nye makes Nye more religious. Nye going to a religious place didn’t mean the religious people took him as more religious nor does the scientific community look at Ham more seriously. Nor would most people all of a sudden take Ham more serious JUST because there is an event taking place. The debate garnered 500,000 viewers at the time, according to just one feed. Which means there were probably more watching on other feeds. Bill Nye required that the feed be broadcast uncensored and uncut. He is also offering it for free on his website for people to check out. Ham, hosting the event, is making money on it but then he is using his resources to host and all of that, so I have a hard time hating that too much. It might be an inequitable business deal, but I have not heard that point raised. The idea of debating with someone giving them legitimacy has been, so the focus shall remain on that idea.
Debates that are not meant to convince the other speaker have happened since time immemorial. Cicero’s Phillipics against Marcus Antonius, the Lincoln-Douglas debates, every trial in America, etc. Ham was not going to convince Nye and vice versa. Both men knew this and both men were okay with this. They were, however, both after the audience watching, and that is the part to keep in mind. Ham was looking for more the immediate win and be done, while Nye was much better about presenting the nature of science as a philosophy (which it is) and the connection from practical everyday things that each person could observe to the understanding of the age and nature of the creation of the earth. Again, this was a battle of competing philosophies, not right vs wrong. Unless there is an objective scoring system to which all participants agree, as in sports, then that was never the goal either. No points were awarded to either debater, as is the case in some debates, nor were votes taken at the end of the debate. This debate WAS NOT designed to stop ALL discussion of anything that disagrees with scientific consensus for now and all time. That would be a pointlessly lofty goal, and one that would be detrimental to the future of science. The point was NOT to destroy all questions, merely to put forth to a new audience the nature of the science involved in determining the origins of the earth in terms so plain as to command their assent.
My own bias as a student of politics comes to the fore here. Not debating with Ham and pretending he and his followers will either go away or suddenly, randomly embrace rational science is naive. To brand him and his followers as somehow incapable of rational thought for some reason is dehumanizing. To say you will not speak to him because of what he believes is the scientific equivalent of “We don’t negotiate with terrorists.” A debate like this does not legitimize Ham in a serious way. Many more people who had not seen him speak now got to see him. Many people who had not seen Nye speak now got to see him. Nye clearly came off as both the better speaker and the more informed and prepared debater. He laid out real cases, showed real things and asked real questions that Ham dodged. Sunlight is the best disinfectant in politics, and it holds true in this battle of ideas as well. Both were shown to the world for what they believe and hold true and the audience got to judge.
How did it work out? Well, consider how many fundamentalists are all over the news proclaiming the great victory over the humanist: None. The silence is deafening. If anything, the opposite is happening. Pat Robertson is telling Ken Ham to stop with his crazy beliefs. Pat Robertson, who is no stranger to holding crazy beliefs, is saying there is no way a young earth is possible for Ken Ham to not make a joke of Christians. Did he say that before this debate came about? No. He said he didn’t believe in strict Creationism before, but he didn’t call out Ken Ham before. The creationist believers are shrinking and part of that is because of this debate. More fundamentalist Christians are calling out Ham and others for believing in Creationism when they say it’s just not true. And, if you really want to see who did better after the debate, consider this. As the debate went on, more and more heads started to nod with Nye (watch the footage, it’s kind of awesome) when he made points. At the end of it, Nye shook hands and talked to audience members and Ken Ham made a beeline for the door. This was HIS stage in HIS house with HIS people. He should have been like Caesar in a triumph in Rome, but he left ASAP. He knew he had lost hard and looked sillier for his attempts to try to embarrass Nye.
Nye was respectful of religion, respectful of Ham and generally respectful of people. Nye made it clear what he believed, why, how it works, what the limitations are and what steps a practical person could take to get to his kind of understanding. He didn’t disparage religion, didn’t say a word about God and didn’t say religion and reason were incompatible. He was, in short, the best person for this. He kept his cool while Ham lost his. He was excited about science and wanted to share that with people, not just lecture them for being wrong and deign to correct them. Which is where a lot of people fall apart in these debates. Empathy, as noted by Dr. Carl Rogers, goes a long way in so many things. One can be both scientific and respectful. Nye showed to previously skeptical people that science, evolution and all of that could be respectful of religion and that science is not out to destroy religious belief. In the era of Dawkins, it is a very necessary step to interrupt the confirmation bias that can take place.
While this did not end the debate forever, nothing should. Debates in science should never end. Debates in anything should never end. We advance our knowledge through the Socratic Method, to which Nye alluded when he pointed out that science “loves” to be shown they’re wrong. I disagree about being joyful about it, having known and fought with too many scientists, but agree with his point about science needing and relying on new evidence, debate and conflict to move forward in understanding. Nye showed a good side to science and the need and use for scientific study. He showed the limitations, what it can and cannot do and the simplest forms of how it works. And he did it to people who may not have been exposed to that.
I’m not sure how THAT can be seen as a bad thing.
Today marks the 50th anniversary of “The March on Washington”, and in celebration of that fact there is another memorial march being held in the same place. As a good libertarian I might be expected by some to rail against the goals of this march, or even the original, and certainly some of my past posts might be seen as reflecting a lack of sympathy for the plight of minorities in this country. In honor of this momentous occasion, I’d like to take the opportunity to set forth my beliefs on the matter.
I agree with Dr. King a great deal, particularly in what he set forth on that day in 1963. Certainly at that time in our nation’s history no person could seriously argue that any minority, of any race, gender or class received equal treatment in America, in any time or place. And to suggest that we have achieved full equality before the law even today, that (to use Dr. King’s metaphor) the bank of justice is no longer bankrupt would be misleading at best and a travesty at worst. We have a drug war in America that disproportionately affects people of color; we have endemic poverty that, again, disproportionately affects people of color; we have endemic unemployment that disproportionately affects people of color; and we are putting in place immigration laws that are targeted at people of color.
Where I disagree with the modern civil rights movement in many ways is through the choice of tactics, not goals. I believe that the state is a coercive device, and social change comes from the bottom up, not from the top down. The only value in legislative change is to make all men and women equal in the eyes of the law, which is only natural and right. To try to “level the playing field”, to take from some to give to others because of an accident of birth or choices made by free people is an abomination, regardless of the direction the appropriation flows or the justifications given for it.
The truest value, the highest value, and the one worth fighting for, is freedom. The freedom to make choices, to live one’s life as one chooses, within the bounds of respect for your fellow man’s natural rights and the just laws that flow therefrom. Anything else is anathema. If there are unjust laws (and there are, even still today) then by all means I believe in calls for legislative redress, for there is no other recourse save revolution, which is the worse, albeit sometimes necessary, course. But if your cause exceeds that narrow channel and you still believe it is right and good, the only weapon you should carry is sweet persuasion. In the marketplace of ideas, if you are right, it should suffice.
In closing, I leave you with the words of Dr. King, which I believe are as true today as they were fifty years ago:
“When we allow freedom to ring – when we let it ring from every city and every hamlet, from every state and every city, we will be able to speed up that day when all of God’s children, black men and white men, Jews and Gentiles, Protestants and Catholics, will be able to join hands and sing in the words of the old Negro spiritual, ‘Free at last, Free at last, Great God a-mighty, We are free at last.’ “
I’m not a transhumanist, and to be perfectly honest I don’t strive to be. While most of the transhumanists I have met have been perfectly nice people, I’m a little too invested in the cyberpunk movement to really believe that science can save us. I also have too keen an appreciation of history, and for all the good that scientific progress has brought (and I’m no Luddite who will claim that science is inherently bad), there is a strong tendency to find ways to misuse and abuse technology, even setting aside the very human tendency to weaponize any scientific advance or discovery that is made. For a couple of examples from recent history, consider either the Fukushima accident or the NSA domestic spying program.
The frontier to which many transhumanists I know are currently looking, and the one that I agree we are most likely to see the next great revolution in human interaction, is the virtual world. The virtual world is already intellectually indistinguishable from the real world, except to the extent that it is superior to the real world (data exchange, etc.) If you don’t believe me, consider how fast conversation happens, how good memory is, how suitable fact checking is without access to the virtual world. Yes, there are issues with the virtual world, but those are issues of emotion, not intellect. When the virtual world becomes physically and emotionally indistinguishable from or superior to the real world, that is the point of singularity. That is also the point at which, lacking other systems, the race will cease to exist, certainly as we know it.
So why would I worry about this? To be honest, I like things more or less as they are. I’ve studied more than a few philosophies and religions to try to understand the world and my place in it, and I’ve had a lot of fun, even if I’ve ended up with more questions than answers. One in particular seems especially relevant to the point at hand.
I’ve come to the decision that I am unlikely to ever be a Buddhist. Buddhism, as I understand it, involves deliberately attempting to let go of earthly pleasures, as pleasure is a source of desire, and desire is the root of suffering. The ultimate goal is the extinguishment of the self, and achievement of nirvana. While I certainly understand and respect that point of view, I happen to feel differently about it. I lean more in the direction that self-understanding is the path of enlightenment, and understanding comes from embracing your passions. Note that I do not necessarily counsel over-indulgence, as that is more often caused by a misunderstanding of some deeper issues, but a true understanding of one’s passions is not necessarily a bad thing, and to understand them you need explore them, and to explore them you must indulge them, at least to an extent. Of course, there was a time in his life when nobody would have expected Siddhartha to achieve enlightenment, much less to be the Buddha, so it may be possible I will change my mind.
But if we somehow do achieve this technological singularity and embody the virtual world (or perhaps it would be more accurate to say the virtual world would embody us), I don’t believe we would have the same passions, the same desires, and in some very real sense we wouldn’t even be the same selves. That’s not to say we wouldn’t be better (as the transhumanists might argue, that’s the whole point of it), but in some ways it seems like abandoning our bodies for a virtual existence would be like a shortcut to Nirvana. Even worse, like any shortcut we would be missing the main road and everything along the way, which is kind of the point of the journey. There are no shortcuts to enlightenment, no matter what your version of enlightenment is.