What if You CAN Take it With You?

What if, when you get to heaven, they tell you that everything costs money and that your earthly bank account has been converted into “heaven-dollars” as of the moment you died? What if you find out, however, that there is a cloud rental fee and a daily fee for the manna food bar and everything else heavenly costs money too?

What if you complain and those in charge tell you to go get a job? “There’s a lot of work that needs to be done up here. Go make yourself useful.”

You start belly-aching again, telling them how hard you worked while on Earth, blah blah blah.

They aren’t impressed. They tell you: “This is heaven, not paradise.”

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The Sinning and Sad Atonement by the Editor of an AMA Journal

Andrew Sullivan describes the situation and the pathetic spineless nebulous apology by the Editor of journal of the American Medical Association. I invite you to visit (and support) Sullivan's excellent substack website, "The Weekly Dish," for the full article and a steady stream of excellent writing by Andrew Sullivan. Here's an excerpt regarding the AMA Editor. This is who we are becoming:

I was just reading about the panic that occurred in the American Medical Association, when their journal’s deputy editor argued on a podcast that socio-economic factors were more significant in poor outcomes for non-whites than “structural racism.” As you might imagine, any kind of questioning of this orthodoxy required the defenestration of the deputy editor and the resignation of the editor-in-chief. The episode was withdrawn from public viewing, and the top editor replaced it with a Maoist apology/confession before he accepted his own fate.

But I was most struck by the statement put out in response by a group called “The Institute for Antiracism in Medicine.” Here it is:

The podcast and associated promotional message are extremely problematic for minoritized members of our medical community. Racism was created with intention and must therefore be undone with intention. Structural racism has deeply permeated the field of medicine and must be actively dissolved through proper antiracist education and purposeful equitable policy creation. The delivery of messages suggesting that racism is non-existent and therefore non-problematic within the medical field is harmful to both our underrepresented minoritized physicians and the marginalized communities served in this country.

Consider the language for a moment. I don’t want to single out this group — they are merely representative of countless others, all engaged in the recitation of certain doctrines, and I just want an example. But I do want to say that this paragraph is effectively dead, drained of almost any meaning, nailed to the perch of pious pabulum. It is prose, in Orwell’s words, that “consists less and less of words chosen for the sake of their meaning, and more and more of phrases tacked together like the sections of a prefabricated hen-house.” It is chock-full of long, compounded nouns and adjectives, riddled with the passive voice, lurching and leaning, like a passenger walking the aisle on a moving train, on pre-packaged phrases to keep itself going.

Notice the unnecessary longevity: a tweet becomes an “associated promotional message.” Notice the deadness of the neologisms: “minoritized”, “marginalized”, “non-problematic”. As Orwell noted: “the normal way of coining a new word is to use a Latin or Greek root with the appropriate affix and, where necessary, the -ize formation. It is often easier to make up words of this kind (deregionalize, impermissible, extramarital, non-fragmentatory and so forth) than to think up the English words that will cover one’s meaning.” Go back and see if you can put the words “minoritized” or “non-problematic” into everyday English.

Part of the goal of this is political, of course. The more you repeat words like “proper antiracist education” or “systemic racism” or “racial inequity” or “lived experience” or “heteronormativity,” the more they become part of the landscape of words, designed to dull one’s curiosity about what on earth any of them can possible mean. A mass of ideological abstractions, in Orwell’s words, “falls upon the facts like soft snow, blurring the outlines and covering up all the details.”

In modern America, this is how easy it is to get intelligent people in high places to stop saying what they are thinking. You have probably wondered, like I have, why the German people didn't rise up to overthrow Hitler. Now think about what is happening today in the United States. People are not being sought out and killed. Their relatives are not being threatened with death. They are not being thrown into education camps. They are merely being threatened with social disapproval and economic loss. But they are so terrified, their assholes so incredibly puckered, that they are refusing to ask obvious questions and to say obvious things. Highly trained medical professionals are afraid to stand up and acknowledge the obvious need to conduct multivariate analyses to understand complex situations.  They are willing to look in their mirrors in the morning knowing that they are living and speaking lies. That's how powerful and perverted the Woke Movement is. That is why I have a difficult time walking away from this topic.

Wokeness (including the modern version of CRT) is clearly a religion (as John McWhorter argues). I've been through this kind of thing all my life, given that I am both an agnostic and an atheist. I've seen the Overton window closing on me. I've seen the disappointment in others as I ask obvious questions and acknowledge obvious things around me. This is giving me something like PTSD, bringing me back to the days when my well-meaning father worked overtime to jam overly-pious Catholicism down my throat. I've been there, seen this, and don't know what to do about it, given that those who are captive have done the equivalent of constructing "electric fences" around numerous critically important topics in their minds, thereby nullifying the possibility that we can move forward by using Enlightenment Principles. Too many of us can't (or won't) talk anymore, even about the Emperor's state of undress.

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Religion to the Left of Me, Religion to the Right . . .

New religions are springing up in America, both on the left and the right. Click these Tweets and weep. You'll learn some surprising things. For instance, "Our Constitution is based on the Bible, Period!"

BTW, this is also what Michael Flynn is up to these days:

And here is the religion to the left of me:

As you can hear, above, you will learn things like this from properly indoctrinated children (despite the teacher's claim that "the children guide the learning"): "White people make other people think that they are bad." No nuance in any of this, so just write it all down and believe it.

I suspect that a large part of the American rage machine (online and in-person) is the far right and far left antagonizing each other. We need to discover a new version of Australia and ship both fringes there so that the moderates of each party can demonstrate how to communicate with each other and strike meaningful adult-like compromises.

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Bart Ehrman: One Can Be Both an Agnostic and an Atheist

I encountered Bart Ehrman many years ago, when I encountered his excellent book, Misquoting Jesus. Today I learned that Ehrman writes at his own website, The Bart Ehrman Blog. Yesterday he published an article that makes sense out of a confused topic: the difference between agnostics and atheists? Erhman holds that the difference is not a matter of degree, a common misunderstanding. The title of Ehrman article is "On Being an Agnostic. Or Atheist?" Here's an excerpt:

. . . I think it is possible to be both an agnostic and an atheist. And that’s how I understand myself. So, in this newer view of mine, agnosticism is a statement about epistemology – that is, about what a person *knows*. Do I know whether there is a God in the multiverse? Nope. I really don’t. How could I know? I’m just a peon on a very big planet, circling around a very big star, which is one of some 100 billion stars in this galaxy, which is only one of anywhere from 100 billion to 2 trillion galaxies in this universe, which may be only one of trillions (infinite number?) of universes. So, well, I don’t have a broad perspective on the question. So I don’t know. I’m agnostic.

Atheism, on the other hand, (in my way of thinking) is not about knowledge but about belief. Do I *believe* that there is a God? No I don’t. I especially do not believe in the biblical God, or in the traditional God of Jews and Christians (and Muslims and so on). I simply do not believe that there is a God who created this world (it is the result of forces beyond my comprehension, but it goes back to the Big Bang, and we are here because of evolution, and I exist only because of some pretty amazingly remote chances/circumstances…); I don’t think there is a divine being who is sovereign over this world who interacts with it and the people in it, who answers prayer, who brings good out of evil. I don’t believe it. So I’m an atheist.

So I’m an agnostic atheist. Or an atheistic agnostic. Take your pick!

I like this approach.  No one knows whether there is a god hiding behind a distant star. It's possible that there is such a lurking god, even though I'll never be able to prove or disprove such a claim. This inability to prove or disprove god is an epistemic challenge, according to Ehrman. I am forced to live a life of ignorance about many things, including shy gods hiding in outer space (or in my toaster, or wherever). Ehrman would attach the word "agnostic" to that epistemic predicament. Fair enough.

And in the meantime, I need to either act as though god does exists or that god doesn't exist. As I see it, this is a question of where I'm setting my default for belief.  Some people set the bar low and they believe in all kinds of mystical claims and conspiracy theories.  I am extremely skeptical about claims about gods (and many other things). This might also be seen as how I set up my "burden of proof," as we might say in a courtroom. Those of us who are highly skeptical need extraordinary evidence for extraordinary claims.

I consider the question of whether god exists to be an extraordinary claim, but others might set the bar much lower.  Some of them believe with with nothing more than a hope and a duty old book of apocryphal tall tales. What do I believe when I (a person who sets the bar for proof high) don't see any evidence of a god and yet I can't disprove the existence of god? Shall I act "as if" or not "as if" there is a god? A lack of belief in a god is what Ehrman calls "Atheism."  This nomenclature makes sense to me.

I will give this some more thought, but I'm inclined to join Ehrman as new member of the church of Atheist Agnostics.

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