Irreducible complexity refers to a system (e.g., a living organism) in which the various parts work together to produce a given function, such that the function will not occur if any of the parts is removed. Creationists claim irreducible complexity disproves evolution. Evolution refers to the natural adaptation of a species…
I'm something of an amateur historian. I find most rewarding research that shows how someone--an individual, a community, a movement--got to where they ended up. It's the most instructive part of studying history, because you can begin to see how things relate, how one incident, taken in isolation, may make…
Further to Sarah’s post about films that help make sense of George Bush’s presidency, another film that should be required viewing for anyone trying to make sense of Bush’s America is the movie, “Wag The Dog.” As entertainment, it’s a disappointing movie; but, as political commentary, it utterly anticipates George Bush’s presidency.
The movie, released in early 1998 (note the proximity to the beginning of Bush’s first presidential campaign), is set in modern times, and is about an American president running for re-election. A scandal occurs immediately before the election that threatens to cripple the President’s campaign, but before the scandal can undermine the President’s chances, his political advisors realize that the best way to win re-election is to divert public attention away from the scandal by creating an even bigger story: a war. So, they set out to manufacture a war.
Sometimes we can get to the same place taking opposite paths.
One path is the Buddhist belief that “self” is a delusion.
The objects with which people identify themselves—fortune, social position, family, body, and even mind—are not their true selves. There is nothing permanent, and, if only the permanent deserved to be called the self, or atman, then nothing is self.
Buddhists set forth the theory of the five aggregates or constituents (khandhas) of human existence: (1) corporeality or physical forms (rupa), (2) feelings or sensations (vedana), (3) ideations (sañña), (4) mental formations or dispositions (sankhara), and (5) consciousness (viññana). Human existence is only a composite of the five aggregates, none of which is the self or soul. A person is in a process of continuous change, with no fixed underlying entity.
Compare this central tenet of Buddhism with a broader definition of “mind.” In a book called Being There: Putting Brain, Body and World Together Again (1997), philosopher Andy Clark makes the case that there is no basis for conceiving of the mind as bounded by skin and skull. Clark cites Maurice Merleau-Ponty:
Our own body is in the world as the heart is in the organism . . . it forms with it a system.
Admittedly, we do many of our basic activities—e.g., walking, reaching and looking—as individuals. But what about activities involving advanced cognition, such as “voting, consumer choice, planning a vacation or running a country?
To accomplish these higher order activities, we
…create and maintain
Earlier this week, I was watching one of the Christian-content religious channels on television (there are two such 'church channels' in my city) and I was listening to the televangelist say that "even if you have no friends in this world, God will be your friend." Immediately after hearing these…