I read an interesting article by Christos Tsiolkas (an Australian celebrated author) in Saturday’s Spectrum (The Age, 21 May 2016) discussing the films and characters of Martin Scorcese and their influence on Tsiolkas. He remarked that they shared something in common. Both are sons of immigrants: Scorsese’s Italian to America and Tsiolkas’ Greek to Australia; both post-war, I expect.
I was born in the aftermath of WW2, so I’ve seen over half a century of change. The relevance to Tsiolkas’ commentary is that the characters in Scorcese’s early films, represent for Tsiolkas, an inability to deal with a changing world, where issues of angst are resolved violently, though not necessarily satisfactorily. He gives special mention to Taxi Driver and Raging Bull, both collaborations of filmmaker Scorcese, writer Paul Schrader and actor Robert de Niro. In my own way, I started to think how the world had changed in my time from my father’s time.
I also read an interview with Lang Lang in The Weekend Australian Review (21-22 May 2016) who talked candidly about the tumultuous relationship he had with his father, who even suggested once that his son commit suicide because he was unhappy with his pianistic progress.
Well, my father never told me to commit suicide but our relationship was volatile to say the least and never really gained a satisfactory denouement until after his death. He often appears in my dreams, but it’s as if I’m time travelling into our past, because I’m never surprised that he’s alive and everything is pretty well normal.
My father grew up in the depression, left school at 14, despite having a good brain for both literature and numeracy. He ran away from one school, run by Catholic brothers, to avoid getting a caning. From what I can understand he used to resolve arguments with his fists, even against bigger boys, and he became a boxer, probably after the war but before I knew him. In the war he was captured by the Germans on Crete after he volunteered to stay and look after the wounded, and spent 2.5 years as a prisoner of war, escaping 3 times before they sent him home as an exchange prisoner. He told me it was only Red Cross parcels that kept him alive, and strangely he held no animosity towards the Germans in all the years I knew him.
My father was a non-combatant; he was in the Field Ambulance Corp as the assistant, not the driver. He was not a hero, but he made sacrifices. He once dragged a wounded man behind a tree while they were being strafed, and then dragged him around the other side while the plane turned to make another run. I once had a dream of being strafed by a plane and I was terrified. He voluntarily put himself in danger to save another; I’m not sure I could do that.
On Crete, after the occupation, it’s well known there was a resistance movement who paid dearly. My father was once involved in an escape attempt with another. He said it was always the women who organised these things. They were sprung by an armed German, but he didn’t know how many there were. My father gave himself up so the others could escape. The escapee managed to get word to my grandmother that he was alive. Up to then she only knew that he was ‘missing in action’.
I knew him, of course, in the decades after he returned and he was not someone you crossed. My father was very scary at times; we all walked around on eggshells for most of my upbringing. He and my mother had terrible fights but he never hit her. He hit us kids, which was the norm in his day, and I grew a psychological skin so I stopped feeling the pain, but stopped feeling in other ways as well. I don’t blame him or hate him nor do I really forgive him, but I don’t judge him either. I’ve never lived what he lived through and I can’t imagine that if I did I would have survived. He and I fought almost up to his dying days such was our strange relationship.
And what of my mother? Well, she’s still alive and at 95 she can beat me at scrabble. Seriously. I think she’s a saint to be honest and that’s all I’ll say; at least while she’s alive.
As for me, I couldn’t fight to save myself and I was bullied at school when fighting between boys was still considered a healthy activity. I’ve never resolved a fight with my fists and can’t imagine even being tempted to.
In my one and only published novel, I wrote a dedication to my father: To Blue. Because he would have enjoyed it. My father loved a good story of any genre and he would have genuinely enjoyed it. Sadly, he never saw it.
Monday, 23 May 2016
Friday, 6 May 2016
Is morality objective?
This is another 'Question of the Month' from Philosophy Now (Issue 113, April/May 2016).
There is a constraint on length (400 words) otherwise I'd elaborate more. I have addressed this issue before regarding a specific case, which I cite in my essay below.
There are two types of morality that co-exist virtually everywhere and at all times, yet they are, for the most part, poles apart. They are morality in theory and morality in practice and they align with objective morality and subjective morality respectively. I will demonstrate what I mean by example, but first I will elaborate on morality as it is practiced. For most people morality stems from cultural norms.
Many people rely on their conscience to determine their moral compass but one’s conscience is a social construct largely determined by one’s upbringing in whatever society one was born into. For example, in some societies, one can be made to feel guilty about the most natural impulses, like masturbation. Guilt and sex have been associated over generations but it is usually one-sided. Women are often forced to carry the greater burden of guilt and homosexuals can be forced to feel criminal. Both these examples illustrate how cultural norms determine the morality one was inculcated with from childhood.
In some societies there are cultural clashes, usually generational, where the same moral issue can inflame antithetical attitudes. For example, in India in December 2012, a young woman, Jyoti Singh, a recently graduated medical student, was raped and murdered on a bus after she went and saw a movie with her boyfriend. A documentary by British filmmaker, Leslee Udwin, revealed the cultural schism that exists in India over this issue. Some believed (including the lawyers representing the gang who committed the crime) that the girl was responsible for her own fate, whereas others campaigned to have rape laws strengthened. This demonstrates most starkly how culture determines moral values that become normative and then intransigent.
In many cultures it is taught that God determines moral values, and these are often the most prescriptive, oppressive, misogynistic and sometimes brutal examples of enforced cultural mores. People who practice this often claim that theirs is the only true objective morality, but, in truth, when one invokes God to rationalise one’s morality, anything, including the most savage actions, can be justified.
On the other hand, morality in theory is very simple: it is to treat everyone the same and give everyone the same rights, be they men, women, homosexuals, people of different faith or different skin colour. One only has to look at the treatment of refugees to realise how even the most liberal societies struggle with this precept.
There is a constraint on length (400 words) otherwise I'd elaborate more. I have addressed this issue before regarding a specific case, which I cite in my essay below.
There are two types of morality that co-exist virtually everywhere and at all times, yet they are, for the most part, poles apart. They are morality in theory and morality in practice and they align with objective morality and subjective morality respectively. I will demonstrate what I mean by example, but first I will elaborate on morality as it is practiced. For most people morality stems from cultural norms.
Many people rely on their conscience to determine their moral compass but one’s conscience is a social construct largely determined by one’s upbringing in whatever society one was born into. For example, in some societies, one can be made to feel guilty about the most natural impulses, like masturbation. Guilt and sex have been associated over generations but it is usually one-sided. Women are often forced to carry the greater burden of guilt and homosexuals can be forced to feel criminal. Both these examples illustrate how cultural norms determine the morality one was inculcated with from childhood.
In some societies there are cultural clashes, usually generational, where the same moral issue can inflame antithetical attitudes. For example, in India in December 2012, a young woman, Jyoti Singh, a recently graduated medical student, was raped and murdered on a bus after she went and saw a movie with her boyfriend. A documentary by British filmmaker, Leslee Udwin, revealed the cultural schism that exists in India over this issue. Some believed (including the lawyers representing the gang who committed the crime) that the girl was responsible for her own fate, whereas others campaigned to have rape laws strengthened. This demonstrates most starkly how culture determines moral values that become normative and then intransigent.
In many cultures it is taught that God determines moral values, and these are often the most prescriptive, oppressive, misogynistic and sometimes brutal examples of enforced cultural mores. People who practice this often claim that theirs is the only true objective morality, but, in truth, when one invokes God to rationalise one’s morality, anything, including the most savage actions, can be justified.
On the other hand, morality in theory is very simple: it is to treat everyone the same and give everyone the same rights, be they men, women, homosexuals, people of different faith or different skin colour. One only has to look at the treatment of refugees to realise how even the most liberal societies struggle with this precept.
Sunday, 17 April 2016
Eye in the Sky
Two movie reviews in a row – but quite different – one arguably the latest incarnation of my generation’s best known comic book icons, and the other a serious intellectual debate on the moral dimension of modern warfare.
This is a really good movie: one where you can’t leave the cinema without internally debating the pros and cons of a military operation, where you know the consequences are real for those who take part in this very new ‘theatre of war’ involving drone strikes, electronic intelligence surveillance and high tech Western military powers versus third world terrorist enclaves. This is one of those movies where you ask yourself: What would I do? Only many times over.
You insert yourself in so many points of view; a credit to the filmmakers and the actors who create them for you. Only 2 of the actors are known to me: Helen Mirren and Alan Rickman; but they all acquit themselves well, with events taking place simultaneously in 3 geographically separate parts of the world. Such is the nature of modern warfare and communications availability that one can imagine the co-operation of 3 different countries’ governments and military personnel performing one tactically precise operation.
A British production, Colin Firth is one of the producers, which is how it came to Helen Mirren (according to an interview with her) and you wonder why he’s not in it. One can imagine him playing any one of the British roles, such is his versatility. Apparently, the Mirren character was written for a man, so it’s a master stroke giving it to her. Sadly, it’s Alan Rickman’s last film, so it seems fitting to me that he has arguably the best line in the movie: “Never tell a soldier that he doesn’t know the cost of war.” Seeing ‘In Loving Memory of Alan Rickman’ in the credits was as emotional for me as any moment in the movie itself. And the movie certainly has its moments.
I’m not giving anything away by telling you the premise: a drone strike on a house in Nairobi is compromised by the presence of a young innocent girl (just watch the trailer). And it was the trailer that compelled me to go and see this film. In some respects this is a perfectly realistic and believable recasting of Mills’ famous trolley thought experiment: would you sacrifice the life of 1 innocent man to save the lives of 4 others? In this case, do you sacrifice the life of 1 innocent girl to save the potential 80+ lives from a suicide bomber? Really, that’s it in a nutshell. You empathise with everyone in the so-called chain of command, but, in particular, with the young drone pilots, who must perform the actual kill, one of whom is a woman on her very first operation.
Like the military personnel (played by Rickman and Mirren) you get frustrated by the Public Service mentality of avoiding a decision for fear of yet-to-be realised consequences. But what struck me was that the entire decision-making process was driven purely by legal and political considerations, not moral ones. I’ve never been in a war so I really can’t judge. The truth is that in a war, one’s moral compass is changed, not least because you are trained to kill; something you’ve been taught never to do for your entire life. The other truth is that the more one side escalates atrocities so does the opposing side. Concepts of right and wrong that seem so solid and dependable in civilian life can suddenly become slippery and even obsolete. I’ve never been there but I can imagine.
A few years back I wrote a post on drone warfare after reading an article that cited David Kilcullen (in the Weekend Australian) who opposed it, arguing that it would recruit terrorists. One of the many arguments that takes place in the movie is about winning the propaganda war. At the time, watching the scene, I thought: who cares? But at the end of the movie, I realised that collateral damage is always a propaganda win for the opponent. This is the biggest risk of drone warfare. There is another side to this as well. Someone once pointed out (no, I don’t remember who) that when one side of a conflict is technically superior to the other, the other side invariably uses tactics that are considered unethical by the superior side, but the inferior side know that such tactics are their only advantage. This is the case in the so-called ‘War on Terror’, where the technological might of Western military power is thwarted by suicide bomber attacks in public places.
In movies, it’s not difficult to create a character whom the audience roots for, and in this case, it’s the young girl. Alongside that is the imperative to stop terrorist attacks by ideologues whose stated aim is to eradicate Western political and educational norms in whichever way they can. The film makes it clear that the young girl represents the future that these ideologues oppose.
This is a really good movie: one where you can’t leave the cinema without internally debating the pros and cons of a military operation, where you know the consequences are real for those who take part in this very new ‘theatre of war’ involving drone strikes, electronic intelligence surveillance and high tech Western military powers versus third world terrorist enclaves. This is one of those movies where you ask yourself: What would I do? Only many times over.
You insert yourself in so many points of view; a credit to the filmmakers and the actors who create them for you. Only 2 of the actors are known to me: Helen Mirren and Alan Rickman; but they all acquit themselves well, with events taking place simultaneously in 3 geographically separate parts of the world. Such is the nature of modern warfare and communications availability that one can imagine the co-operation of 3 different countries’ governments and military personnel performing one tactically precise operation.
A British production, Colin Firth is one of the producers, which is how it came to Helen Mirren (according to an interview with her) and you wonder why he’s not in it. One can imagine him playing any one of the British roles, such is his versatility. Apparently, the Mirren character was written for a man, so it’s a master stroke giving it to her. Sadly, it’s Alan Rickman’s last film, so it seems fitting to me that he has arguably the best line in the movie: “Never tell a soldier that he doesn’t know the cost of war.” Seeing ‘In Loving Memory of Alan Rickman’ in the credits was as emotional for me as any moment in the movie itself. And the movie certainly has its moments.
I’m not giving anything away by telling you the premise: a drone strike on a house in Nairobi is compromised by the presence of a young innocent girl (just watch the trailer). And it was the trailer that compelled me to go and see this film. In some respects this is a perfectly realistic and believable recasting of Mills’ famous trolley thought experiment: would you sacrifice the life of 1 innocent man to save the lives of 4 others? In this case, do you sacrifice the life of 1 innocent girl to save the potential 80+ lives from a suicide bomber? Really, that’s it in a nutshell. You empathise with everyone in the so-called chain of command, but, in particular, with the young drone pilots, who must perform the actual kill, one of whom is a woman on her very first operation.
Like the military personnel (played by Rickman and Mirren) you get frustrated by the Public Service mentality of avoiding a decision for fear of yet-to-be realised consequences. But what struck me was that the entire decision-making process was driven purely by legal and political considerations, not moral ones. I’ve never been in a war so I really can’t judge. The truth is that in a war, one’s moral compass is changed, not least because you are trained to kill; something you’ve been taught never to do for your entire life. The other truth is that the more one side escalates atrocities so does the opposing side. Concepts of right and wrong that seem so solid and dependable in civilian life can suddenly become slippery and even obsolete. I’ve never been there but I can imagine.
A few years back I wrote a post on drone warfare after reading an article that cited David Kilcullen (in the Weekend Australian) who opposed it, arguing that it would recruit terrorists. One of the many arguments that takes place in the movie is about winning the propaganda war. At the time, watching the scene, I thought: who cares? But at the end of the movie, I realised that collateral damage is always a propaganda win for the opponent. This is the biggest risk of drone warfare. There is another side to this as well. Someone once pointed out (no, I don’t remember who) that when one side of a conflict is technically superior to the other, the other side invariably uses tactics that are considered unethical by the superior side, but the inferior side know that such tactics are their only advantage. This is the case in the so-called ‘War on Terror’, where the technological might of Western military power is thwarted by suicide bomber attacks in public places.
In movies, it’s not difficult to create a character whom the audience roots for, and in this case, it’s the young girl. Alongside that is the imperative to stop terrorist attacks by ideologues whose stated aim is to eradicate Western political and educational norms in whichever way they can. The film makes it clear that the young girl represents the future that these ideologues oppose.
Monday, 28 March 2016
Superheroes for adults – Batman v Superman: Dawn of Justice
This is not the first movie review I’ve written on this blog; not even the first about superheroes. I wrote a review of Watchmen in Oct., 2009, which is an exceptional movie in my view, based on an exceptional graphic novel by Alan Moore, which I have to confess I read some years after I saw the movie.
One really shouldn’t reference other reviewers when writing a review (an unwritten rule of reviewing) but Stephen Romei, writing in the Weekend Australian Review (26-27 Mar., 2016) makes the pertinent point of how our superheroes have evolved over the best part of a century (the ones in this movie were all created pre-WW2). As someone who was born immediately post-WW2, I grew up with these heroes in the form that they were born in, comic books. Like many of my generation (including Romie, I suspect) they are imbedded in my psyche, especially Superman.
Romei makes the point that he’s glad he didn’t take his 10 year old son (so maybe not my generation) because the movie is long and the characters' relationships complex. But the truth is that when you see Lois in a bath you know this isn’t a movie for kids. And no, it’s not a gratuitous nude scene – it’s a very clever way of demonstrating her relationship with Clark without showing them in bed. Our superheroes have become grown up – they have sex. It’s a bit like the point in your life when you realise your parents have been at it for at least as long as you’ve been alive. Bruce Wayne has someone in his bed as well, but we never meet her. In fact, she’s so unobtrusive that I now wonder if I imagined her.
This is a very noirish film, and not only in subtext. The first thing that struck me about this movie was the cinematography: it’s darkly lit, even the outdoor shots. But what makes this film worthy of a blog post is that it has a moral dimension that reflects the current world we live in. It’s about fear and trust and how we are manipulated by politicians and media. Our heroes are flawed, suffer doubt and have to deal with real moral dilemmas. All of these factors are dealt with a level of authenticity that we would not expect from a superhero movie. It’s also about being judged by association; very relevant in the current global environment.
One of the themes of this movie, which is spelt out in some of the dialogue, as well as in gestures, is that these heroes are effectively gods. Bryan Singer brought this home to us as well in Superman Returns (a movie that you either loved or hated; it’s one my favourites, I confess). This is a point I’ve raised myself (when I discussed Watchmen): the superheroes are our ‘Greek Gods’. And like the Greek Gods of literature, they exhibit human traits, dabble in human affairs and even have human lovers. I am a storyteller by nature, and the whole point of storytelling is to be able to stretch our imaginations to worlds and beings that only exist in that realm. But that storytelling only resonates with us when it deals with human affairs, not only of the heart, but of politics and moral crises.
Chris Nolan’s second Dark Knight movie is a case in point, where Heath Ledger’s Joker makes Christian Bale’s Batman become, albeit fleetingly, as morally compromised as he is. This is the lesson: do we have to become as bad as our enemies in order to defeat them. Consider the Republicans’ current leading contender for the White House saying on national television that in order to defeat ISIS we need to attack their families. Cringeworthy doesn’t cover it.
And this movie, in its own way, challenges our prejudices, our inherent distrust in anyone who is ‘not one of us’, especially when we can associate them with atrocities occurring in remote locations and on our doorstep. We are tribal – it’s our strength and our downfall. And this fear and mistrust is manipulated blatantly (in the movie) which is why it is relevant and meaningful to the present day. Science fiction stories, always set in the future, always have something relevant to say about the time in which they are written.
And this brings me to the introduction of Wonder Woman, who has very little screen time, yet promises much for the future. I have a particular interest in her character, because she influenced one of my own creations, albeit subconsciously (I wasn’t aware of the obvious references until after I’d written it). I have to confess I was worried that she would come across as a lightweight, but Gal Gadot gives the role the gravitas it deserves. Gadot is a former Miss Israeli and the fact that she’s served in the military is maybe why she convinces us that she is a genuine warrior and not just someone who looks good in tight-fitting clothes.
Remember that Sean Connery was a Mr Universe contender before he became the first and (50 years later) still the most iconic James Bond. But the reason for her relevance is that female superheroes have been historically in short supply, but there is a sense that their time has come. Looking on the Internet, the biggest concern seemed to be if her boobs were big enough. And, in fact, a radio interviewer asked her that very question. She pointed out that the real Amazonians only had one breast, which may have made the role ‘problematic if one really wanted authenticity’. (I remember being told that as a kid: that they cut off their left breast so they could draw and release a bow string. It seemed plausible to me then and it sounds plausible to me now.) That slightly irrelevant point aside, the original Wonder Woman was based on Greek mythology; she is Hellenic, so possibly more in common with the Greek Gods than any other 20th Century fictional creation. Anyway, I think Gadot perfect for the role, and I only hope the scriptwriters have done her justice in her own story.
Just one bit of trivia: there is a piece of dialogue by Alfred (played pitch-perfect by Jeremy Irons) that has been lifted straight out of Frank Miller’s The Dark Knight Returns (1986) of which I still have a copy. A subtle but respectful salute.
One really shouldn’t reference other reviewers when writing a review (an unwritten rule of reviewing) but Stephen Romei, writing in the Weekend Australian Review (26-27 Mar., 2016) makes the pertinent point of how our superheroes have evolved over the best part of a century (the ones in this movie were all created pre-WW2). As someone who was born immediately post-WW2, I grew up with these heroes in the form that they were born in, comic books. Like many of my generation (including Romie, I suspect) they are imbedded in my psyche, especially Superman.
Romei makes the point that he’s glad he didn’t take his 10 year old son (so maybe not my generation) because the movie is long and the characters' relationships complex. But the truth is that when you see Lois in a bath you know this isn’t a movie for kids. And no, it’s not a gratuitous nude scene – it’s a very clever way of demonstrating her relationship with Clark without showing them in bed. Our superheroes have become grown up – they have sex. It’s a bit like the point in your life when you realise your parents have been at it for at least as long as you’ve been alive. Bruce Wayne has someone in his bed as well, but we never meet her. In fact, she’s so unobtrusive that I now wonder if I imagined her.
This is a very noirish film, and not only in subtext. The first thing that struck me about this movie was the cinematography: it’s darkly lit, even the outdoor shots. But what makes this film worthy of a blog post is that it has a moral dimension that reflects the current world we live in. It’s about fear and trust and how we are manipulated by politicians and media. Our heroes are flawed, suffer doubt and have to deal with real moral dilemmas. All of these factors are dealt with a level of authenticity that we would not expect from a superhero movie. It’s also about being judged by association; very relevant in the current global environment.
One of the themes of this movie, which is spelt out in some of the dialogue, as well as in gestures, is that these heroes are effectively gods. Bryan Singer brought this home to us as well in Superman Returns (a movie that you either loved or hated; it’s one my favourites, I confess). This is a point I’ve raised myself (when I discussed Watchmen): the superheroes are our ‘Greek Gods’. And like the Greek Gods of literature, they exhibit human traits, dabble in human affairs and even have human lovers. I am a storyteller by nature, and the whole point of storytelling is to be able to stretch our imaginations to worlds and beings that only exist in that realm. But that storytelling only resonates with us when it deals with human affairs, not only of the heart, but of politics and moral crises.
Chris Nolan’s second Dark Knight movie is a case in point, where Heath Ledger’s Joker makes Christian Bale’s Batman become, albeit fleetingly, as morally compromised as he is. This is the lesson: do we have to become as bad as our enemies in order to defeat them. Consider the Republicans’ current leading contender for the White House saying on national television that in order to defeat ISIS we need to attack their families. Cringeworthy doesn’t cover it.
And this movie, in its own way, challenges our prejudices, our inherent distrust in anyone who is ‘not one of us’, especially when we can associate them with atrocities occurring in remote locations and on our doorstep. We are tribal – it’s our strength and our downfall. And this fear and mistrust is manipulated blatantly (in the movie) which is why it is relevant and meaningful to the present day. Science fiction stories, always set in the future, always have something relevant to say about the time in which they are written.
And this brings me to the introduction of Wonder Woman, who has very little screen time, yet promises much for the future. I have a particular interest in her character, because she influenced one of my own creations, albeit subconsciously (I wasn’t aware of the obvious references until after I’d written it). I have to confess I was worried that she would come across as a lightweight, but Gal Gadot gives the role the gravitas it deserves. Gadot is a former Miss Israeli and the fact that she’s served in the military is maybe why she convinces us that she is a genuine warrior and not just someone who looks good in tight-fitting clothes.
Remember that Sean Connery was a Mr Universe contender before he became the first and (50 years later) still the most iconic James Bond. But the reason for her relevance is that female superheroes have been historically in short supply, but there is a sense that their time has come. Looking on the Internet, the biggest concern seemed to be if her boobs were big enough. And, in fact, a radio interviewer asked her that very question. She pointed out that the real Amazonians only had one breast, which may have made the role ‘problematic if one really wanted authenticity’. (I remember being told that as a kid: that they cut off their left breast so they could draw and release a bow string. It seemed plausible to me then and it sounds plausible to me now.) That slightly irrelevant point aside, the original Wonder Woman was based on Greek mythology; she is Hellenic, so possibly more in common with the Greek Gods than any other 20th Century fictional creation. Anyway, I think Gadot perfect for the role, and I only hope the scriptwriters have done her justice in her own story.
Just one bit of trivia: there is a piece of dialogue by Alfred (played pitch-perfect by Jeremy Irons) that has been lifted straight out of Frank Miller’s The Dark Knight Returns (1986) of which I still have a copy. A subtle but respectful salute.
Monday, 14 March 2016
Argument, reason and belief
Recently in New Scientist (5 March 2016) there was a review of a book, The Persuaders: The Hidden Industry that Wants to Change Your Mind by James Garvey (which I must read), which tackles the issue of why argument by reason often fails. I’ve experienced this first hand on this blog, which has led me to the conclusion that you can’t explain something to someone who doesn’t want it explained. The book referenced above is more about how propaganda works, apparently, but that is not what I wish to discuss.
In the same vein, I’ve recently watched a number of YouTube videos covering excerpts from debates and interviews with scientists on the apparent conflict between science and religion. I say apparent because not all scientists are atheists and not all theologians are creationists, yet that is the impression one often gets from watching these.
The scientists I’ve been watching include Richard Dawkins, Neil deGrasse Tyson, Bill Nye (aka the science guy) and Michio Kaku. I think Tyson presents the best arguments (from the small sample I watched) but Michio Kaku comes closest to presenting my own philosophical point of view. In one debate (see links at bottom) he says the ‘God question’ is ‘undecidable’ and predicts that, unlike many scientific questions of today, the God question will be no further advanced in 100 years time than it is in the current debate.
The issue, from my perspective, is that science and religion deal with completely different things. Science is an epistemology – it’s a study of the natural world in all its manifestations. Religion is something deeply personal and totally subjective, and that includes God. God is something people find inside themselves which is why said God has so many different personalities and prejudices depending on who the believer is. I’ve argued this before, so I won’t repeat myself.
At least 2 of the scientists I reference above (Dawkins and Tyson) point out something I’ve said myself: once you bring God into epistemology to explain some phenomenon that science can’t currently explain, you are saying we have come to the end of science. History has revealed many times over that something that was inexplicable in the past becomes explicable in the future. As I’ve said more than once on this blog: only people from the future can tell us how ignorant we are in the present. Tyson made the point that the apposite titled God-of-the-Gaps is actually a representation of our ignorance – a point I’ve made myself.
This does not mean that God does not exist; it means that God can’t help us with our science. People who argue that science can be replaced with Scripture are effectively arguing that science should be replaced by ignorance. The Old Testament was written by people who wanted to tell a story of their origins and it evolved into a text to scare people into believing that they are born intrinsically evil. At least that’s how it was presented to me as a child.
Of all the videos I watched, the most telling was an excerpt from a debate between Bill Nye (the science guy) and Ken Ham (the architect of the Creation Museum in Petersburg, Kentucky). Ham effectively argued that science can only be done in the present. So-called historical science, giving the age of the Earth or the Universe, or its origins, cannot be determined using the same methods we use for current scientific investigations. When asked if any evidence could change his beliefs, he said there was no such evidence and the Bible was the sole criterion for his beliefs.
And this segues back into my introduction: you cannot explain something to someone who doesn’t want it explained. When I argue with someone or even present an argument on this blog, I don’t expect to change people’s points of view to mine; I expect to make them think. Hence the little aphorism in the blog’s title block.
One of the points made in the New Scientist review, referenced in my opening, is that people rarely if ever change their point of view even when presented with indisputable evidence or a proof. This is true even among scientists. We all try to hang on to our pet theories for as long as possible until they are no longer tenable. I’m as guilty of this as anyone, even though I’m not a scientist.
One of the things that helps perpetuate our stubbornness is confirmation bias (mentioned by New Scientist) whereby we tend to only read or listen to people whom we agree with. We do this with politics all the time. But I have read contrary points of view, usually given to me by people who think I’m biased. I’ve even read C.S. Lewis. What I find myself doing in these instances is arguing in my head with the authors. To give another example, I once read a book by Colin McGinn (Basic Structures of Reality) that only affirmed for me that people who don’t understand science shouldn’t write books about it, yet I still read it and even wrote a review of it on Amazon UK.
There is a thing called philosophy and it’s been married to science for many centuries. Despite what some people claim (Richard Dawkins and Stephen Hawking to mention 2) I can’t see a divorce any time soon. To use a visual metaphor, our knowledge is like an island surrounded by a sea of unsolved mysteries. The island keeps expanding but the sea is infinite. The island is science and the shoreline is philosophy. To extend the metaphor, our pet theories reside on the beach.
Noson Yanofsky, a Professor of Computer and Information Science in New York, wrote an excellent book called The Outer Limits of Reason, whereby he explained how we will never know everything – it’s cognitively and physically impossible. History has demonstrated that every generation believes that we almost know everything that science can reveal, yet every revelation only reveals new mysteries.
This is a video of Michio Kaku and Richard Dawkins, amongst others, giving their views on science, God and religion.
This is a short video of Leonard Susskind explaining 2 types of agnosticism, one of which he seems to concur with.
In the same vein, I’ve recently watched a number of YouTube videos covering excerpts from debates and interviews with scientists on the apparent conflict between science and religion. I say apparent because not all scientists are atheists and not all theologians are creationists, yet that is the impression one often gets from watching these.
The scientists I’ve been watching include Richard Dawkins, Neil deGrasse Tyson, Bill Nye (aka the science guy) and Michio Kaku. I think Tyson presents the best arguments (from the small sample I watched) but Michio Kaku comes closest to presenting my own philosophical point of view. In one debate (see links at bottom) he says the ‘God question’ is ‘undecidable’ and predicts that, unlike many scientific questions of today, the God question will be no further advanced in 100 years time than it is in the current debate.
The issue, from my perspective, is that science and religion deal with completely different things. Science is an epistemology – it’s a study of the natural world in all its manifestations. Religion is something deeply personal and totally subjective, and that includes God. God is something people find inside themselves which is why said God has so many different personalities and prejudices depending on who the believer is. I’ve argued this before, so I won’t repeat myself.
At least 2 of the scientists I reference above (Dawkins and Tyson) point out something I’ve said myself: once you bring God into epistemology to explain some phenomenon that science can’t currently explain, you are saying we have come to the end of science. History has revealed many times over that something that was inexplicable in the past becomes explicable in the future. As I’ve said more than once on this blog: only people from the future can tell us how ignorant we are in the present. Tyson made the point that the apposite titled God-of-the-Gaps is actually a representation of our ignorance – a point I’ve made myself.
This does not mean that God does not exist; it means that God can’t help us with our science. People who argue that science can be replaced with Scripture are effectively arguing that science should be replaced by ignorance. The Old Testament was written by people who wanted to tell a story of their origins and it evolved into a text to scare people into believing that they are born intrinsically evil. At least that’s how it was presented to me as a child.
Of all the videos I watched, the most telling was an excerpt from a debate between Bill Nye (the science guy) and Ken Ham (the architect of the Creation Museum in Petersburg, Kentucky). Ham effectively argued that science can only be done in the present. So-called historical science, giving the age of the Earth or the Universe, or its origins, cannot be determined using the same methods we use for current scientific investigations. When asked if any evidence could change his beliefs, he said there was no such evidence and the Bible was the sole criterion for his beliefs.
And this segues back into my introduction: you cannot explain something to someone who doesn’t want it explained. When I argue with someone or even present an argument on this blog, I don’t expect to change people’s points of view to mine; I expect to make them think. Hence the little aphorism in the blog’s title block.
One of the points made in the New Scientist review, referenced in my opening, is that people rarely if ever change their point of view even when presented with indisputable evidence or a proof. This is true even among scientists. We all try to hang on to our pet theories for as long as possible until they are no longer tenable. I’m as guilty of this as anyone, even though I’m not a scientist.
One of the things that helps perpetuate our stubbornness is confirmation bias (mentioned by New Scientist) whereby we tend to only read or listen to people whom we agree with. We do this with politics all the time. But I have read contrary points of view, usually given to me by people who think I’m biased. I’ve even read C.S. Lewis. What I find myself doing in these instances is arguing in my head with the authors. To give another example, I once read a book by Colin McGinn (Basic Structures of Reality) that only affirmed for me that people who don’t understand science shouldn’t write books about it, yet I still read it and even wrote a review of it on Amazon UK.
There is a thing called philosophy and it’s been married to science for many centuries. Despite what some people claim (Richard Dawkins and Stephen Hawking to mention 2) I can’t see a divorce any time soon. To use a visual metaphor, our knowledge is like an island surrounded by a sea of unsolved mysteries. The island keeps expanding but the sea is infinite. The island is science and the shoreline is philosophy. To extend the metaphor, our pet theories reside on the beach.
Noson Yanofsky, a Professor of Computer and Information Science in New York, wrote an excellent book called The Outer Limits of Reason, whereby he explained how we will never know everything – it’s cognitively and physically impossible. History has demonstrated that every generation believes that we almost know everything that science can reveal, yet every revelation only reveals new mysteries.
This is a video of Michio Kaku and Richard Dawkins, amongst others, giving their views on science, God and religion.
This is a short video of Leonard Susskind explaining 2 types of agnosticism, one of which he seems to concur with.
Saturday, 27 February 2016
In Nature, paradox is the norm, not the exception
I’ve just read Marcus Chown’s outstanding book for people wanting their science served without equations, Quantum Theory Cannot Hurt You. As the title suggests, half the book covers QM and half the book covers relativity. Chown is a regular contributor to New Scientist, and this book reflects his journalistic ease at discussing esoteric topics in physics. He says, right at the beginning, that he brings his own interpretation to these topics but it’s an erudite and well informed one.
No where is Nature’s paradoxical nature more apparent than the constant speed of light, which was predicted by Maxwell’s equations, not empirical evidence. Of course this paradox was resolved by Einstein’s theories of relativity; both of them (the special theory and the general theory). Other paradoxes that seem built into the Universe are not so easily resolved, but I will come to them.
As Chown explicates, the constant speed of light has the same psychological effect as if it was infinite and the Lorentz transformation, which is the mathematical device used to describe relativistic effects, tends to infinity at its limit (the limit being the speed of light). If one could travel at the speed of light, a light beam would appear stationary and time would literally stand still. In fact, this is what Einstein imagined in one of his famous thought experiments that led him to his epiphanic theory.
The paradox is easily demonstrated if one imagines a spacecraft travelling at very high speed, which could be measured as a fraction of the speed of light. This craft transmits a laser both in front of it and behind it. Intuition tells us that someone ahead of the craft who is stationary relative to the craft (say on Earth) receives the signal at the speed of light plus the fraction that it is travelling relative to Earth. On the other hand, if the spacecraft was travelling away from Earth at the same relative speed, one would expect to measure the laser as being the speed of light minus the relative speed of the craft. However, contrary to intuition, the speed of light is exactly the same in both cases which is the same as measured by anyone on the spacecraft itself. The paradox is resolved by Einstein’s theory of special relativity that tells us that whilst the speed of light is constant for both observers (one on the spacecraft and one on Earth) their measurements of time and length will not be the same, which is entirely counter-intuitive. This is not only revealed in the mathematics but has been demonstrated by comparing clocks in real spacecraft compared to Earth. In fact, the Sat-Nav you use in your car or on your phone, takes relativistic effects into account to give you the accuracy you’ve become acquainted with. (Refer Addendum 2 below, which explains the role of the Doppler effect in determining moving light sources.)
However, there are other paradoxes associated with relativity that have not been resolved, including time itself. Chown touches on this and so did I, not so long ago, in a post titled, What is now? According to relativity, there is no objective now, and Chown goes so far as to say: ‘”now” is a fictitious concept’ (quotation marks in the original). He quotes Einstein: “For us physicists, the distinction between past, present and future is only an Illusion.” And Chown calls it ‘one of [Nature’s] great unsolved mysteries.’
Reading this, one may consider that Nature’s paradoxes are simply a consequence of the contradiction between our subjective perceptions and the reality that physics reveals. However, there are paradoxes within the physics itself. For example, we give an age to the Universe which does suggest that there is a universal “now”, and quantum entanglement (which Chown discusses separately) implies that simultaneity can occur over any distance in the Universe.
Quantum mechanics, of course, is so paradoxical that no one can agree on what it really means. Do we live in a multiverse, where every possibility predicted mathematically by QM exists, of which we experience only one? Or do things only exist when they are ‘observed’? Or is there a ‘hidden reality’ which the so-called real ‘classical’ world interacts with? I discussed this quite recently, so I will keep this discussion brief. If there is a multiverse (which many claim is the only ‘logical’ explanation) then they interfere with each other (as Chown points out) and some even cancel each other out completely, for every single quantum event. But another paradox, which goes to the heart of modern physics, is that quantum theory and Einstein’s general theory of relativity cannot be reconciled in their current forms. As Chown points out, String Theory is seen as the best bet but it requires 10 dimensions of which all but 3 cannot be detected with current technology.
Now I’m going to talk about something completely different, which everyone experiences, but which is also a paradox when analysed scientifically. I’m referring to free will, and like many of the topics I’ve touched on above, I discussed this recently as well. The latest issue of Philosophy Now (Issue 112, February / March 2016) has ‘Free Will’ as its theme. There is a very good editorial by Grant Bartley who discusses on one page all the various schools of thought on this issue. He makes the point, that I’ve made many times myself: ‘Why would consciousness evolve if it didn’t do anything?’ He also makes this statement: ‘So if there is free will, then there must be some way for a mind to direct the state of its brain.’ However, all the science tells us that the ‘mind’ is completely dependent on the ‘state of its brain’ so the reverse effect must be an illusion.
This interpretation would be consistent with the notion I mooted earlier that paradoxes are simply the consequence of our subjective experience contradicting the physical reality. However, as I pointed out in my above-referenced post, there are examples of the mind affecting states of the brain. In New Scientist (13 February 2016) Anil Ananthaswamy reviews Eliezer Sternberg’s Neurologic: The brain’s hidden rationale behind our irrational behaviour (which I haven’t read). According to Ananthaswamy, Sternberg discusses in depth the roles of the conscious and subconscious and concludes that the unconscious ‘can get things wrong’. He then asks the question: ‘Can the conscious right some of these wrongs? Can it influence the unconscious? Yes, says Sternberg.’ He gives the example of British athlete, Steve Backley ‘imagining the perfect [javelin] throw over and over again’ even though a sprained ankle stopped him from practicing, and he won Silver in the 1996 Atlanta Olympics.
My point is that paradoxes are a regular feature of the Universe at many levels, from quantum mechanics to time to consciousness. In fact, consciousness is arguably the least understood phenomenon in the entire Universe, yet, without it, the Universe’s existence would be truly meaningless. Consciousness is subjectivity incarnate yet we attempt to explain it with complete objectivity. Does that make it a paradox or an illusion?
Addendum 1: Since writing this post, I came across this video of John Searle discussing the paradox of free will. He introduces the subject by saying that no progress has been made on this topic in the last 100 years. Unlike my argument, he discusses the apparent contradiction between free will and cause and effect.
Addendum 2: It should be pointed out that the Doppler effect allows an observer to know if a light source is moving towards them or away from them. In other words, there is change in frequency even though there isn't a change in velocity (of the light). It's for this reason that we know the Universe is expanding with galaxies moving away from us.
No where is Nature’s paradoxical nature more apparent than the constant speed of light, which was predicted by Maxwell’s equations, not empirical evidence. Of course this paradox was resolved by Einstein’s theories of relativity; both of them (the special theory and the general theory). Other paradoxes that seem built into the Universe are not so easily resolved, but I will come to them.
As Chown explicates, the constant speed of light has the same psychological effect as if it was infinite and the Lorentz transformation, which is the mathematical device used to describe relativistic effects, tends to infinity at its limit (the limit being the speed of light). If one could travel at the speed of light, a light beam would appear stationary and time would literally stand still. In fact, this is what Einstein imagined in one of his famous thought experiments that led him to his epiphanic theory.
The paradox is easily demonstrated if one imagines a spacecraft travelling at very high speed, which could be measured as a fraction of the speed of light. This craft transmits a laser both in front of it and behind it. Intuition tells us that someone ahead of the craft who is stationary relative to the craft (say on Earth) receives the signal at the speed of light plus the fraction that it is travelling relative to Earth. On the other hand, if the spacecraft was travelling away from Earth at the same relative speed, one would expect to measure the laser as being the speed of light minus the relative speed of the craft. However, contrary to intuition, the speed of light is exactly the same in both cases which is the same as measured by anyone on the spacecraft itself. The paradox is resolved by Einstein’s theory of special relativity that tells us that whilst the speed of light is constant for both observers (one on the spacecraft and one on Earth) their measurements of time and length will not be the same, which is entirely counter-intuitive. This is not only revealed in the mathematics but has been demonstrated by comparing clocks in real spacecraft compared to Earth. In fact, the Sat-Nav you use in your car or on your phone, takes relativistic effects into account to give you the accuracy you’ve become acquainted with. (Refer Addendum 2 below, which explains the role of the Doppler effect in determining moving light sources.)
However, there are other paradoxes associated with relativity that have not been resolved, including time itself. Chown touches on this and so did I, not so long ago, in a post titled, What is now? According to relativity, there is no objective now, and Chown goes so far as to say: ‘”now” is a fictitious concept’ (quotation marks in the original). He quotes Einstein: “For us physicists, the distinction between past, present and future is only an Illusion.” And Chown calls it ‘one of [Nature’s] great unsolved mysteries.’
Reading this, one may consider that Nature’s paradoxes are simply a consequence of the contradiction between our subjective perceptions and the reality that physics reveals. However, there are paradoxes within the physics itself. For example, we give an age to the Universe which does suggest that there is a universal “now”, and quantum entanglement (which Chown discusses separately) implies that simultaneity can occur over any distance in the Universe.
Quantum mechanics, of course, is so paradoxical that no one can agree on what it really means. Do we live in a multiverse, where every possibility predicted mathematically by QM exists, of which we experience only one? Or do things only exist when they are ‘observed’? Or is there a ‘hidden reality’ which the so-called real ‘classical’ world interacts with? I discussed this quite recently, so I will keep this discussion brief. If there is a multiverse (which many claim is the only ‘logical’ explanation) then they interfere with each other (as Chown points out) and some even cancel each other out completely, for every single quantum event. But another paradox, which goes to the heart of modern physics, is that quantum theory and Einstein’s general theory of relativity cannot be reconciled in their current forms. As Chown points out, String Theory is seen as the best bet but it requires 10 dimensions of which all but 3 cannot be detected with current technology.
Now I’m going to talk about something completely different, which everyone experiences, but which is also a paradox when analysed scientifically. I’m referring to free will, and like many of the topics I’ve touched on above, I discussed this recently as well. The latest issue of Philosophy Now (Issue 112, February / March 2016) has ‘Free Will’ as its theme. There is a very good editorial by Grant Bartley who discusses on one page all the various schools of thought on this issue. He makes the point, that I’ve made many times myself: ‘Why would consciousness evolve if it didn’t do anything?’ He also makes this statement: ‘So if there is free will, then there must be some way for a mind to direct the state of its brain.’ However, all the science tells us that the ‘mind’ is completely dependent on the ‘state of its brain’ so the reverse effect must be an illusion.
This interpretation would be consistent with the notion I mooted earlier that paradoxes are simply the consequence of our subjective experience contradicting the physical reality. However, as I pointed out in my above-referenced post, there are examples of the mind affecting states of the brain. In New Scientist (13 February 2016) Anil Ananthaswamy reviews Eliezer Sternberg’s Neurologic: The brain’s hidden rationale behind our irrational behaviour (which I haven’t read). According to Ananthaswamy, Sternberg discusses in depth the roles of the conscious and subconscious and concludes that the unconscious ‘can get things wrong’. He then asks the question: ‘Can the conscious right some of these wrongs? Can it influence the unconscious? Yes, says Sternberg.’ He gives the example of British athlete, Steve Backley ‘imagining the perfect [javelin] throw over and over again’ even though a sprained ankle stopped him from practicing, and he won Silver in the 1996 Atlanta Olympics.
My point is that paradoxes are a regular feature of the Universe at many levels, from quantum mechanics to time to consciousness. In fact, consciousness is arguably the least understood phenomenon in the entire Universe, yet, without it, the Universe’s existence would be truly meaningless. Consciousness is subjectivity incarnate yet we attempt to explain it with complete objectivity. Does that make it a paradox or an illusion?
Addendum 1: Since writing this post, I came across this video of John Searle discussing the paradox of free will. He introduces the subject by saying that no progress has been made on this topic in the last 100 years. Unlike my argument, he discusses the apparent contradiction between free will and cause and effect.
Addendum 2: It should be pointed out that the Doppler effect allows an observer to know if a light source is moving towards them or away from them. In other words, there is change in frequency even though there isn't a change in velocity (of the light). It's for this reason that we know the Universe is expanding with galaxies moving away from us.
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