Author: Ophelia Benson

Does God hate women? Ooh, who would say such a thing? That’s disrespectful, and inflammatory, and evil, and crude.

An Afghan law which legalised rape has been sent back to parliament with a clause letting husbands starve their wives if they refuse to have sex…The women’s rights activist Wazhma Frough, who was involved in the review, said that conservative religious leaders had pressured the Justice Ministry to keep many of the most controversial clauses…”For example, if the wife doesn’t accept her husband’s sexual requirements then he can deny her food.” According to civil society groups, the law, which regulates the personal affairs of Afghanistan’s minority Shia community, still includes clauses which allow rapists to marry their victims as a way of absolving their crime and it tacitly approves child marriage. The law sparked riots in Kabul. Hundreds of Shia women took to the streets in protest. They were attacked by mobs of angry men who launched counter demonstrations outside the capital’s largest Shia madrassa…Critics claim that Mr Karzai signed the law to appease Shia leaders.

Oh. Really? Conservative religious leaders want husbands to have a legal right to starve their wives if the wives refuse sex? This is a law for the ‘Shia community’? Mobs of angry men attacked protesting women outside a madrassa? So this all does have something to do with religion then?

That’s odd. I’d have thought The Independent frowned on connecting misogynist laws and practices with religion, especially Islam. Why would I have thought that? Because they published a review of our book by one Sholto Byrnes which is filled with assertions that are not true and they refused to retract any of those assertions, partly on the grounds that the book really is just as ‘inflammatory’ as Sholto Byrnes said it was. But in truth, the book talks about issues and facts like the ones in that article. So….what’s the difference?

I don’t know. Maybe the literary section of the Indy has its very own policy which the news department does not share.

Want a sample of assertions that are not true?

…amid the torrents of invective, they allude to many matters worthy of calm examination…This could have been the starting point for a thoughtful discussion about textual literalism and modernity. Instead, Benson and Stangroom attempt to trash the reputation of Karen Armstrong…and quote, without qualification or disapproval, the view of an American Baptist leader that Muhammad’s marriage means that the Prophet was a “demon-possessed paedophile”. This is inflammatory in the extreme. But that appears to be the point. Self-proclaimed champions of the secular right to challenge and insult others’ beliefs, Benson and Stangroom show no desire to go beyond name-calling and distortion.

There are no torrents of invective; there is some strong rhetoric at the very end, on the penultimate page, but that does not amount to such ‘torrents’ that the rest of the book is merely sandwiched in ‘amid’ them. There is a large amount of thoughtful discussion. We don’t analyze Armstrong ‘instead’ of thoughtful discussion but as part of it. We don’t attempt to trash her reputation, we dispute her scholarship. Our distance from the Baptist guy’s comment is obvious to any sane reader, though it’s true that we did not think it necessary to add ‘We do not endorse this view.’ It is not inflammatory in the extreme, at least not unless the article about the Afghan law is also inflammatory in the extreme. We are not champions of the right to insult anything. We show every desire to go beyond name-calling and distortion, and we do in fact go well beyond name-calling and distortion.

Meanwhile, as zealous defenders of religion like Madeleine Bunting and Sholto Byrnes hawk great gobs of spit all over Does God Hate Women?, religious men physically attack women for protesting laws that would make it legal to rape them or starve them for refusing sex. Does that God hate women? Well obviously, yes.

Update: Thursday evening: that part could well just be Kwokkian fabulation. In other words, bullshit. Sheril isn’t entirely clear about it, but I think that’s what she’s saying. If I learn more, I’ll say more.

Oh gee, I was just a little premature with that. I was unaware that Kwok had claimed that Sheril Kirshenbaum herself had fed him an article about me (the recent Observer article). So it’s not just a matter of passively failing to remove comments including one that calls me a bitch, it’s a matter of actively helping the notoriously (and widely-banned) obsessive and vituperative and out of control John Kwok. They turn out to be bottom-feeders. I’m a little stunned…

A small and trivial sub-point, that is nevertheless interesting because of what it seems to reveal about agendas and motivations and…scruples, or the lack of them. Chris Mooney yesterday told his readers he had deleted a comment and asked commenters to keep it substantive – ‘no personal attacks.’ Since then the notorious John Kwok has continued a stream of posts directed at me, which are as personal as anyone could wish for, including calling me a bitch. There they sit, unremoved, while Kwok adds more and more. Ho hum.

More on Unscientific America

1) There is an unpleasant tone of scolding and blame throughout. I’ve given some examples in previous posts, and there are many more.

For every scientist who shuns or misunderstands the broad public, there’s another who deeply wants to find better ways to connect…[p. 11] [no reference given for that ‘statistic’]

All too often we find scientists saying things to their peers and colleagues, or even to the press, that sound something like this: “I can’t believe the public is so stupid that it believes X” or “I can’t believe people are so ignorant that they’ll accept Y.” At this point the scientist ceases to be a friendly instructor and becomes a condescending detractor and belittler. [p 17]

2) There is way too much loose journalistic over-generalization; too much talk of ‘scientists’ or (repeated ad nauseam) ‘the scientific community’ as if all scientists think and act as a bloc; too much confident assertion about causes and consequences and solutions.

3) The generalizations sometimes degenerate into what looks like mere vendetta, in particular when CM and SK single out PZ Myers for a scolding not once but twice: the first time for having a popular blog and for the aforementioned cracker affair, the second for having a popular blog [pp 96-7, 109-11, 114].

4) There is a pervasive lack of support for the large, general claims. Causes and connections are simply asserted rather than argued or backed up with evidence.

5) The book and its argument are fundamentally political rather than epistemological, and they are political in a very particular way. There is much talk throughout of the need to ‘bridge divides,’ and this, in my view, creates a basic distortion of the thinking. If the overarching goal is to bridge divides (as they at least once say it is), then differences must be papered over or ignored – and that is simply not compatible with free inquiry.

Mooney and Kirshenbaum write and think (here, at least) more like political operatives or advertisers or people in the PR business than anything else. They are intent on consensus and community-creating, and that makes their approach seem more like manipulation and pandering than like frank and open discussion.

[I]t is undeniable that the troubling disconnect between the scientific community and society stems partly fom the nature of scientific training today, and from scientific culture generally. In some ways science has become self-isolating. [p 11]

And so on. Yes, but that is the nature of the discipline. It simply doesn’t make sense to expect ‘the scientific community’ and society to blend seamlessly together, and it makes even less sense to expect science to be anything other than ‘self-isolating’ in the sense of being what it is as opposed to something else.

There is a kind of pseudo-populist, anti-‘elitist’ tone throughout that is grating and that, more seriously, pulls the whole book in the direction of disdain for epistemic values. This is perhaps the most serious flaw in the book. There are scattered disclaimers about this – professed admiration for Richard Hofstadter’s Anti-intellectualism in American Life, for instance, while at the same time enacting some of the anti-intellectual tropes that Hofstadter wrote about. But in spite of the disclaimers, there is a lot of blaming and scolding of ‘scientists’ as a bloc and a lot of pressure to be more ‘friendly’ and accessible.

[I]n a world dominated by the twenty-four hour news cycle…scientists will have to find ways of presenting science issues in such a way that politicians will instantly recognize their media communicability. Scientists will have to accept that their advice is being judged not on its substantive content – at least not at first – but explicitly on the utility of its packaging.

In context, if you concentrate, they seem to be saying that some scientists will have to do that kind of work – but their habit of overgeneralization and bloc-thinking prevents them from making that clear enough, and after awhile they seem to be simply telling all scientists to stop being such sticklers for content.

More later.

I said (somewhere, at some point) that I would write about Unscientific America as a whole, by way of following up on chapter 8. Here we go.

It starts with an account of some sort of populist revolt over – the demotion of Pluto. Yes, really.

People were aghast…On some fundamental level their sense of fair play had been violated, their love of the underdog provoked…Even many scientists were upset. ‘I’m embarrassed for astronomy,’ remarked Alan Stern, the chief scientist on NASA’s New Horizons mission to Pluto and beyond…[H]ow could this planetary crack-up happen in the first place? Didn’t the scientists involved foresee such a public outcry? Did they simply not care? [pp 2-3]

Bastards! Miserable heartless bastards! No, they didn’t care – the elitist swine. ‘The furor over Pluto,’ CM and SK solemnly inform us, ‘is just one particularly colorful example of the rift today between the world of science and the rest of society.’ Is it? Really? I would say no, I would say it’s just some random Thing that’s part of the great pageant of 21st century life and one that it’s risky to draw large conclusions from. Or maybe not so much risky as absurd.

And that’s a sample of one major problem with the book overall: it’s packed to the rafters with large claims for which the authors offer no evidence or argument. There are a great many assertions that just dangle there, unsupported.

Scientists know what advances are under way and debate them regularly at their conferences, but they’re talking far too much among themselves and far too little to everybody else. [p 10]

Are they? Too much for what? Too little for what? How do we know? How are the excess and the deficit measured? Who decides?

I don’t know, because the authors don’t say, and that kind of thing is all too typical. There’s the dreaded war between ‘the New Atheist movement’ and many religious believers:

The zealots on both sides generate unending polarization, squeeze out the middle ground, and leave all too many Americans convinced that science poses a threat to their values and the upbringing of their children. [p 7]

Do they? How do we know? How do the authors know? I can’t tell you, because they don’t tell us; they just make an announcement, and then move on. They truly seem not to realize that their claims are not self-evident – which seems surprising, since Mooney is a journalist and has done excellent work complete with evidence backing it up.

More later.