Author: Ophelia Benson

So thinking about this athletic ability/strategic intelligence test I’ve been pondering what other tests would show.

A test for atheists and theists, for instance. A test in which the subjects would be told “this tests your generosity” – or warmth or empathy or compassion or altruism or kindness. I wonder if the theists would be primed to do better while the atheists would be primed to do worse.

That would be my guess, at least. I bet I have that stereotype. Do I also consciously believe it? Yes, maybe. I at least believe it’s possible.

I don’t think theists have a better metaethics than atheists; I think the reverse. But I think they might have a better motivation…depending on what kind of god they believe in. The god that a lot of people believe in is really quite nasty, and I don’t think that god motivates much extra kindness or generosity. Nevertheless “God” is supposed to be super-good, and people who both believe that and have a sane idea of what “good” means might well be motivated to try to live up to a god of that kind. That could be enough of an extra prod that they would actually be on average a few points more generous.

What if there were a test in which subjects were told it was testing their rationality? That one is more enigmatic to me, because I don’t know which stereotype believers would buy into – ours or theirs.

Or a test in which they were told it was testing for innate scientific ability? I bet that one would skew the other way – believers doing worse, atheists doing better. I’m just guessing. Social psychology is interesting though, no question.

Thanks to Stacy Kennedy on the Stereotype threat thread I’m reading Claude Steele’s Whistling Vivaldi.

He notes that we in the US live in an individualistic society.

We don’t like to think that conditions tied to our social identities have much say in our lives, especially if we don’t want them to.

We’re supposed to rise above such things. He subscribes to that idea himself. But –

But this book offers an important qualification to this creed: that by imposing on us certain conditions of life, our social identities can strongly affect things as important as our performance in the classroom and on standardized tests, our memory capacity, our athletic performance, the pressure we feel to prove ourselves…[p 4]

We’re all subject to it. All.

Suppose you go to a psych lab and play miniature golf. Suppose you’re told before you start that the task measures “natural athletic ability.” Guess who does badly. White students. Then again suppose you’re told the task measures “sports strategic intelligence.” Guess who does badly. Black students.

Striking, isn’t it.

Changing the date on this because of renewed relevance.

A re-post of one from a year ago when I was reading God and the New Atheism by John Haught.

October 18, 2010

John Haught says, in God and the New Atheism, that gnu atheists get faith all wrong, at least from the point of view of theology, which

thinks of faith as a state of self-surrender in which one’s whole being, and not just the intellect, is experienced as being carried away into a dimension of reality that is much deeper and more real than anything that can be grasped by science and reason. [p 13]

You know…there’s a problem here. I would like to say something sober and restrained about that; I would like to give a cool, sarcasm-free account of what I think is wrong with it, for once; but I find it very hard to do that, because it seems so babyish. I can’t get past the babyish quality, because if I do, there’s nothing left. It’s babyish all the way down. And that’s typical of Haught, at least in this book. It’s just packed with baby talk.

But I’ll give it a shot. The trouble is (obviously) that “a state of self-surrender” is indistinguishable from a state of self-deception, and is the sort of state to invite self-deception. An experience of being carried away into a gurgle-gurgle sounds just like either a hallucination or a powerful daydream. Period. There’s nothing else to say about it. That’s what’s so babyish – Haught has dressed it up in the usual boring purple language to make it look significant and meaningful and maybe even true, and that’s just silly. He’s also installed a handy device for forestalling the question “yes but what exactly do you mean by ‘a dimension of reality that is much deeper and more real than’ yak yak?” by making it the faculty that asks the question the comparison. That question is an emissary from science and reason, and the dimension is much deeper and more real than that, so the question is by definition not answerable, so ha.

…there are many channels other than science through which we all experience, understand, and know the world…To take account of the evidence of subjective depth that I encounter in the face of another person, I need to adopt a stance of vulnerability. [p 45]

Bollocks. He’s talking about unconscious processing, among other things (like empathy, intuition, and the like), but those are not dependent on adopting “a stance of vulnerability.” He uses sentimentality to persuade, and it’s a babyish trick.

…if the universe is encompassed by an infinite Love, would the encounter with this ultimate reality require anything less than a posture of receptivity and readiness to surrender to its embrace?

Same thing – attempted persuasion via sentimentality. Why infinite Love? Why not infinite Hate?

Well we know why: because when you go limp and let yourself go off into a lovely fantasy, you don’t fantasize about infinite Hate. But Haught’s confidence that his fantasies reflect reality (and indeed are realer than anything else) is…foolish.

Maryam Namazie, in solidarity with Charlie Hebdo (which planned an edition with Mohammad as guest editor), features Mohammad as a guest blogger.

See some other articles she has written on free expression and the Islamic inquisition:
The Islamic Inquisition
Free expression no ifs and buts
Islam must be criticised
Offensive shomfensive
Apologise for what: On the Mohammad caricatures

The Coyne-Haught video has been posted.

Watching. Watching and listening to Haught. Sigh.

We should talk about cosmic purpose; it’s good to talk about cosmic purpose. Metaphors are ok.

It’s a traditional philosophical view that a smaller thing can’t understand a greater thing.

There is evidence: the evidence that comes from being carried away by something very large, very important.

If this ultimate reality has no personality, if it’s an it, it’s smaller than we are.

Religions emphasize the importance of personal transformation.

Medieval philosopher would be skeptical that science is wired to understand deeper meaning.

I’m not convinced of anything yet. Perhaps that wasn’t the goal.