Hitchens, Prayer, and Decency

Christopher Hitchens has esophageal cancer. He is undergoing chemotherapy. His prognosis is not good, as this is a particularly nasty form of cancer with a low survival rate. It turns out that many people are praying for his recovery, which I find ironic but wonderful. This is, I've been told, what true christianity is supposed to be like---extending the benevolence of your faith to those who might qualify as an enemy. If only all christians were like that. If only those who are like that were the loudest voices. Unfortunately, the screaming meme misanthropic anti-intellectual pre-Enlightenment ignoramus branch of the movement tends to dominate a lot of the discourse, from the supporters of Proposition 8 to those who are not only praying for Hitch to die, but are sending notice of such prayers to public fora and putting megaphone to mouth so as many people as they can blast with their message will hear. [More . . . ]

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Mark Tiedemann Interview – Parts IV and V

This is a continuation of my interview of Mark Tiedemann, who is both an established science fiction writer and an author here at Dangerous Intersection. In the first video in this post, Part IV, Mark discusses science, religion and morality. In the second video in this post, Part V, he discusses sex. I had an extensive discussion with Mark, and I will actually have one more post featuring video of our conversation. I expect that those will be published tomorrow night.

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All those cameras

Here's a random thought. I suspect that small tightly-knit communities--small towns--have tended to produce, on average, more people with a traditional sense of morality--more people with strong consciences. Don't steal, don't kill, be kind, look out to help others in need, for instance. I don't know this to be a fact. Rather, it's anecdotal, but it's based on 54 years of experience. I also suspect that part of the reason that this is true (to the extent that it is true) is that people in small towns keep a close eye on each other. In small towns, I suspect that children grow up more closely watched and corrected by others (especially corrected by neighbors and even strangers) when they gets out of line. I think that this sort of upbringing will tend to produce more of a traditional moral "conscience." Now consider that there are a lot of cameras out there these days. Lots and lots of government cameras, of course, but also millions of phone cameras as well as plain old . . . cameras. Anything unusual that happens out in a public space is now likely to draw at least some photos and video. Is it possible that all of these cameras in big cities might have the effect of turning big city "dog-eat-dog" people into something more akin to small town people? Will the presence of so many cameras tend to make big city people feel constantly "watched." Will that, in turn, encourage big city individuals to develop traditional moral habits?

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The things our biggest and most nebulous villains have in common

Jonathan Haidt's The Happiness Hypothesis is one of my favorite books of all time. It is in the top 10 books I have heavily annotated. Here's a sampling of why (although if you search for "Haidt" in the search field of this website, you will find 20 of other posts regarding Haidt's work). In the following excerpt, Haidt discusses what all of our biggest villains seem to have in common:

When the moral history of the 1990s is written, it might be titled desperately seeking Satan . With peace and harmony ascendant, Americans seemed to be searching for substitute villains. We tried drug dealers (but then the crack epidemic waned) and a child abductors (who are usually one of the parents). The cultural right vilified homosexuals; the left vilified racists and homophobes. As I thought about these various villains, including the older villains of Communism and Satan himself, I realized that most of them share three properties: they are invisible (you can't identify the evil one from appearance alone) their evil spreads by contagion, making it vital to protect impressionable young people from infection (for example from communist ideas, homosexual teachers, were stereotypes on television); and the villains can be defeated only if we all pull together as a team. It became clear to me that people want to believe they are on a mission from God, or that they are fighting for some secular good (animals, fetuses, women's rights), and you can't have much of a mission without good allies and a good enemy.
How devastingly "refreshing" that modern villains are so identifiable and that they are doing such tangible damage. We are now looking at a devastated national economy, two expensive and needless wars, a ruined ecosystem in the Gulf of Mexico, an energy crisis and a helpless political system created by an utterly dysfunctional election system that, for the most part, attracts megalomaniac ignoramuses and repels humble, good-hearted and well-informed people. It remains to be seen whether we will ever be able to let go of our bogeymen and, instead, focus on our real villains. Addendum: See this related post on "The Power of Nightmares."

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The next best thing to vegetarianism

Today I had the opportunity to discuss the meaning of life with St. Louis Activist Adam Shriver. Adam mentioned that, a few months ago, he was invited to write an op-ed for the New York Times. The topic he examined was what we can do about the 100 pounds of meat the average American insists on eating every year. This situation raises moral red flags for many of us because it is rather clear that confined animals suffer painful bone and joint diseases. In his article, which he titled "Not Grass-Fed, but at Least Pain-Free," Adam noted that mammals have two parallel pathways relating to pain:

[A] sensory pathway that registers its location, quality (sharp, dull or burning, for example) and intensity, and a so-called affective pathway that senses the pain’s unpleasantness. This second pathway appears to be associated with activation of the brain’s anterior cingulate cortex, because people who have suffered damage to this part of the brain still feel pain but no longer find it unpleasant.
This neurological situation, combined with the ability to genetically design mammals that lack proteins necessary for the perception of the sharpness of pain, presents a potential solution (or, rather, it presents a fascinating thought experiment):

If we cannot avoid factory farms altogether, the least we can do is eliminate the unpleasantness of pain in the animals that must live and die on them. It would be far better than doing nothing at all.

Adam's tongue in cheek solution, then would be to continue to abuse the animals but to relive ourselves of moral queasiness by genetically modifying the animals so that they won't hurt. Adam's article reminded me that I've sometimes wondered what most vegetarians would think if we could grow meat in test tubes, meat that was never connected to any sort of brain. Imagine pounds and pounds of brainless meat coming out of big vats at a factory, the raw materials being mostly grass. Before you answer, consider that I raised this topic a few years ago over lunch. A woman in attendance was adamant that if we could develop veggie burgers that tasted as good as beef burgers, it would still be immoral for a committed vegetarian to enjoy that food. A buddy and I looked on perplexed as she ranted at length. She scowled and said, "If you created a meat substitute that had the shape and texture one would experience if eating a human baby, it would be immoral to eat it!" Now I do think it's creepy to contemplate eating anything resembling the texture and taste of human babies (I insist that I haven't actually tried this delicacy), but in my book, eating something that is not a human baby is not anything like eating a human baby. And consider too all of the people who play violent video games. Is "killing" the image of an innocent person somewhat immoral, even just a bit? And what about a man who fantasizes about having sex with children, or even creates his own drawings of nude children to enhance his fantasies? Assume, further that he has never solicited a real-life child. Is he immoral? And imagine this: imagine that someone at work really pissed you off. Is it immoral, even a little bit, to imagine poisoning that person the next day at work? What if this sort of fantasy actually kept you calmer and actually prevented you from being fiercely tempted from carrying out the murder? Maybe I'm just too much enamored with thick black lines, but I believe that for something to be immoral (or criminal), one must actually do the forbidden act rather than fantasizing about or simulating doing the forbidden act. Now, back to the eating of abused animals who couldn't feel pain. What if I could actually choose to buy such pain-free animal-meat at the grocery story? Wouldn't it be more moral to eat the pain-free animals than the animals who ached with joint pain? It would seem so, even if it not perfectly morally commendable. [Full disclosure: I am a somewhat guilt ridden non-vegetarian. Most of the meat I eat is chicken or turkey, though I do eat a hamburger every few weeks.]

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