The following are excerpts from The Devil’s Dictionary, a newspaper feature written by Ambrose Bierce in the late 1800s and published as a book in 1906. I quote it here with no changes to the original text.
ABSURDITY, n. A statement or belief manifestly inconsistent with one's own opinion.
DEPRAVED – the moral condition of a gentleman who holds the opposite opinion.
FAITH – Belief without evidence in what is told by one who speaks without knowledge, of things without parallel.
HEATHEN, n. A benighted creature who has the folly to worship something that he can see and feel.
IGNORAMUS, n. A person unacquainted with certain kinds of knowledge familiar to yourself, and having certain other kinds that you know nothing about.
IMMORAL, adj. Inexpedient. Whatever in the long run and with regard to the greater number of instances men find to be generally inexpedient comes to be considered wrong, wicked, immoral. If man's notions of right and wrong have any other basis than this of expediency; if they originated, or could have originated, in any other way; if actions have in themselves a moral character apart from, and nowise dependent on, their consequences — then all philosophy is a lie and reason a disorder of the mind.
IMPIETY – Your irreverence towards my deity.
INFIDEL, n. In New York, one who does not believe in the Christian religion; in Constantinople, one who does. A kind of scoundrel imperfectly reverent of, and niggardly contributory to, divines, ecclesiastics, popes, parsons, canons, monks, mollahs, voodoos, presbyters, hierophants, prelates, obeah-men, abbes, nuns, missionaries, exhorters, deacons, friars, hadjis, high-priests, muezzins, brahmins, medicine-men, confessors, eminences, elders, primates, prebendaries, pilgrims, prophets, imaums, beneficiaries, clerks, vicars-choral, archbishops, bishops, abbots, priors, preachers, padres, abbotesses, caloyers, palmers, curates, patriarchs, bonezs, santons, beadsmen, canonesses, residentiaries, diocesans, deans, subdeans, rural deans, abdals, charm-sellers, archdeacons, hierarchs, class-leaders, incumbents, capitulars, sheiks, talapoins, postulants, scribes, gooroos, precentors, beadles, fakeers, sextons, reverences, revivalists, cenobites, perpetual curates, chaplains, mudjoes, readers, novices, vicars, pastors, rabbis, ulemas, lamas, sacristans, vergers, dervises, lectors, church wardens, cardinals, prioresses, suffragans, acolytes, rectors, cures, sophis, mutifs and pumpums.
KORAN, n. A book which the Mohammedans foolishly believe to have been written by divine inspiration, but which Christians know to be a wicked imposture, contradictory to the Holy Scriptures.
MYTHOLOGY – The body of a primitive’s people’s beliefs concerning its origins, early history, heroes, deities and so forth, as distinguished from the true accounts it invents later.
PANTHEISM, n. The doctrine that everything is God, in contradistinction to the doctrine that God is everything.
PAST, n. That part of Eternity with some small fraction of which we have a slight and regrettable acquaintance. A moving line called the Present parts it from an imaginary period known as the Future.
PRAY – To ask that the laws of the universe be annulled in behalf of a single petitioner, confessedly unworthy.
SCRIPTURES, n. The sacred books of our holy religion, as distinguished from the false and profane writings on which all other faiths are based.
Saturday, January 2, 2010
Bloggers vs. Conformists Redux
In this week’s 5 Town’s Jewish Times there was a Letter to the Editor from Rabbi Ginzberg, whose article I (and many others) criticized last week. The letter was meant as a response to the, “phone calls, email, and letters,” R’ Ginzberg received following the publication of his article.
Instead of admitting that he had made some indefensible statements, R’ Ginzberg instead offered a “clarification.” What is fascinating about what followed is how it contradicts the original article. In last week’s article R’ Ginzberg made it clear that he considered blogging an invalid venue for expressing opinions, bemoaning the fact his friend had chosen to write a blog post rather than deliver a speech at the Agudah Convention. He accused bloggers – all bloggers – of not being “doers” (whatever that means).
In this week’s letter R’ Ginzberg backpedals furiously, praising those “wonderful Yidden who truly care about Klal Yisrael and … offer suggestions and solutions… using their real names.” He has changed from claiming blogging is always the wrong way of expressing one’s opinions to claiming that blogging ANONYMOUSLY is the wrong way of expressing one’s opinions. He accuses those who use pseudo-names of “hide[ing] like cowards behind their computer screens.” Yet there is no acknowledgment of this change of policy. Nor does he mention either the anonymous bloggers who were instrumental in bringing long-ignored issues to the community’s attention or the social sanctions that would be leveled against bloggers who discussed controversial topics under their real names.
He decries those who dare attack community leaders, and ends by expressing the wish that those who sincerely want to help the community “join together in unity and offer positive chizuk to each other, not bitter attacks.” It is unfortunate for him that not everyone shares his implied vision of limiting the discussion of the areas in which the community needs improvement to leadership-sanctioned topics and those involved in the discussion to people vulnerable to their society’s reaction against them.
Is using a pseudo-name so that your neighbors don’t know your opinions cowardly? Maybe, but in the real world the reaction of your community to your controversial opinions is a real concern. Given the choice between anonymous bloggers forcing positive changes or the community continuing to ignore serious problems because no one is brave enough to risk his family’s standing, R’ Ginzberg would choose the latter. I think most bloggers and those affected by less-than-pristine elements of frum society would prefer the former.
Instead of admitting that he had made some indefensible statements, R’ Ginzberg instead offered a “clarification.” What is fascinating about what followed is how it contradicts the original article. In last week’s article R’ Ginzberg made it clear that he considered blogging an invalid venue for expressing opinions, bemoaning the fact his friend had chosen to write a blog post rather than deliver a speech at the Agudah Convention. He accused bloggers – all bloggers – of not being “doers” (whatever that means).
In this week’s letter R’ Ginzberg backpedals furiously, praising those “wonderful Yidden who truly care about Klal Yisrael and … offer suggestions and solutions… using their real names.” He has changed from claiming blogging is always the wrong way of expressing one’s opinions to claiming that blogging ANONYMOUSLY is the wrong way of expressing one’s opinions. He accuses those who use pseudo-names of “hide[ing] like cowards behind their computer screens.” Yet there is no acknowledgment of this change of policy. Nor does he mention either the anonymous bloggers who were instrumental in bringing long-ignored issues to the community’s attention or the social sanctions that would be leveled against bloggers who discussed controversial topics under their real names.
He decries those who dare attack community leaders, and ends by expressing the wish that those who sincerely want to help the community “join together in unity and offer positive chizuk to each other, not bitter attacks.” It is unfortunate for him that not everyone shares his implied vision of limiting the discussion of the areas in which the community needs improvement to leadership-sanctioned topics and those involved in the discussion to people vulnerable to their society’s reaction against them.
Is using a pseudo-name so that your neighbors don’t know your opinions cowardly? Maybe, but in the real world the reaction of your community to your controversial opinions is a real concern. Given the choice between anonymous bloggers forcing positive changes or the community continuing to ignore serious problems because no one is brave enough to risk his family’s standing, R’ Ginzberg would choose the latter. I think most bloggers and those affected by less-than-pristine elements of frum society would prefer the former.
Wednesday, December 30, 2009
Search Judaism – A Critique: Chapter Two, section one
Soul Defined: The Human U-Turn (Chapter Two, section one)
The author begins the chapter by asking what exactly the soul is and how we can relate to it. To, “…give us a glimpse into the power and nature of the soul,” he tells several glurgy stories.
The first is again related to WWII, and is about two concentration camp inmates. In a bad moment one tells the other that God loves him and gives him a hug. The second man would later claim that hug saved his life. The author asks, “If human existence is limited to the physical dimension, how can something as ethereal as love stave off death?” Firstly, in this case I would argue that it was hope, shared experience, and sense of meaning that helped the man survive, not “love” per se. Secondly, love is not as “ethereal” as the author would imagine, but is instead an emotion generated by our brain through the release of the neurotransmitters oxytocin and serotonin, a process “limited to the physical dimension.”
The second story is about a sickly boy who, told by doctors he would not live to adulthood, ran away from home and became a circus strongman through, “will power… and the power of the mind,” and lived to be an old man. The author implies that it was his mind/soul that overcame his illness and allowed him to perform amazing feats. Leaving aside that circus acts are just that – acts – there are several possible explanations for the boy’s recovery. 1) The doctors may have been mistaken. 2) The training and bodybuilding he went through to become a strongman strengthened his weak body and allowed it to fight off the disease. 3) There really is something to the mind-body connection. The belief that one will get better causing actual improvement is a well-known phenomenon called the placebo effect, and it is the main thing that drugs are tested against for efficacy (that is, trials are conducted to see if the drug’s active ingredients produce improvement over the placebo effect produced by a sugar pill). It is entirely plausible that the boy’s, “strength of mind [could] counteract the weakness of the body,” especially when we remember that the mind, as an emergent property of the brain, is part of the body. Thus we can discuss the influence of the mind on the body without having to posit a metaphysical soul.
The author cites several other cases of people who overcame extreme physical limitations to have notable careers. These people are to be admired for the fortitude and hard work that it took for them to succeed despite their disabilities, but their success neither implies a metaphysical soul nor tells us anything about the soul if it does exist. Attributing their success to the 'power of the human spirit' is an emotional appeal that actually detracts from the credit they deserve for their extraordinary achievements. It is the equivalent of saying, “Yes, they worked hard, but their success is really due to their fairy god-mothers waving their magic wands.”
The author claims that, “The above examples suggest that an invisible, non-physical component can profoundly affect corporeal reality.” They do no such thing! In none of the examples given is it necessary to posit a soul to explain the reported phenomena, and if the author’s statement is taken to refer to the mind alone (though I have no doubt he means the soul) it must be remembered, as I stated above, that the mind is as corporeal as any other part of the body.
{incorrect scientific fact, emotional appeal, unwarranted assumption}
The author provides a quote from Rav Samson Rafael Hirsch in which Rav Hirsch explains that man’s body was taken from the earth, but that which makes him alive is the spirit breathed into him by God. He further explains that this spirit survives death.
This is reassuring to a species aware of its own mortality, but it is theology, not science.
The author states that the relation between the spirit and the body is now beginning to be investigated scientifically, and that new experiments have shown the spirit’s effect on the body. I have a feeling that “spirit” in relation to these experiments is a synonym for “mind,” not, “soul,” but let’s see what the evidence shows.
The first study he cites showed that patients who merely believed they had received surgery to reduce pain in their knee showed just as much improvement as patients who had actually received the surgery. While this is a good argument against continuing to perform said surgery, it is merely a demonstration of the placebo effect. This is not “groundbreaking” as the author claims, but merely yet another affirmation of a well-known effect. It is also not evidence for the power of a transcendent human spirit, but a fascinating insight into how our beliefs about a situation influence our experience of it.
In the second study he cites, one in which patients with Parkinson’s were given either a dopamine injection or a placebo, the author explicitly states that, “the placebo – or rather the patient’s expectations – caused the brain to release as much dopamine as the active drug!” These are very interesting results, but it does not show, as the author claims, “That thoughts, hopes, and expectations can produce such demonstrable physical effects reveals the power of the spirit.” Unless, as I speculated above, “spirit” here means “mind.” The results show how our mind, as an emergent property of our brain, can affect our brain and cause it to inhibit the activity that produces pain and increase the activity that releases dopamine. This is similar to how clicking on an icon on your computer screen – an image produced by software, an emergent property of the ones and zeros encoded on your computer’s hard drive – can cause the physical door of your disc drive to open.
{equivocation fallacy}
The author begins the chapter by asking what exactly the soul is and how we can relate to it. To, “…give us a glimpse into the power and nature of the soul,” he tells several glurgy stories.
The first is again related to WWII, and is about two concentration camp inmates. In a bad moment one tells the other that God loves him and gives him a hug. The second man would later claim that hug saved his life. The author asks, “If human existence is limited to the physical dimension, how can something as ethereal as love stave off death?” Firstly, in this case I would argue that it was hope, shared experience, and sense of meaning that helped the man survive, not “love” per se. Secondly, love is not as “ethereal” as the author would imagine, but is instead an emotion generated by our brain through the release of the neurotransmitters oxytocin and serotonin, a process “limited to the physical dimension.”
The second story is about a sickly boy who, told by doctors he would not live to adulthood, ran away from home and became a circus strongman through, “will power… and the power of the mind,” and lived to be an old man. The author implies that it was his mind/soul that overcame his illness and allowed him to perform amazing feats. Leaving aside that circus acts are just that – acts – there are several possible explanations for the boy’s recovery. 1) The doctors may have been mistaken. 2) The training and bodybuilding he went through to become a strongman strengthened his weak body and allowed it to fight off the disease. 3) There really is something to the mind-body connection. The belief that one will get better causing actual improvement is a well-known phenomenon called the placebo effect, and it is the main thing that drugs are tested against for efficacy (that is, trials are conducted to see if the drug’s active ingredients produce improvement over the placebo effect produced by a sugar pill). It is entirely plausible that the boy’s, “strength of mind [could] counteract the weakness of the body,” especially when we remember that the mind, as an emergent property of the brain, is part of the body. Thus we can discuss the influence of the mind on the body without having to posit a metaphysical soul.
The author cites several other cases of people who overcame extreme physical limitations to have notable careers. These people are to be admired for the fortitude and hard work that it took for them to succeed despite their disabilities, but their success neither implies a metaphysical soul nor tells us anything about the soul if it does exist. Attributing their success to the 'power of the human spirit' is an emotional appeal that actually detracts from the credit they deserve for their extraordinary achievements. It is the equivalent of saying, “Yes, they worked hard, but their success is really due to their fairy god-mothers waving their magic wands.”
The author claims that, “The above examples suggest that an invisible, non-physical component can profoundly affect corporeal reality.” They do no such thing! In none of the examples given is it necessary to posit a soul to explain the reported phenomena, and if the author’s statement is taken to refer to the mind alone (though I have no doubt he means the soul) it must be remembered, as I stated above, that the mind is as corporeal as any other part of the body.
{incorrect scientific fact, emotional appeal, unwarranted assumption}
The author provides a quote from Rav Samson Rafael Hirsch in which Rav Hirsch explains that man’s body was taken from the earth, but that which makes him alive is the spirit breathed into him by God. He further explains that this spirit survives death.
This is reassuring to a species aware of its own mortality, but it is theology, not science.
The author states that the relation between the spirit and the body is now beginning to be investigated scientifically, and that new experiments have shown the spirit’s effect on the body. I have a feeling that “spirit” in relation to these experiments is a synonym for “mind,” not, “soul,” but let’s see what the evidence shows.
The first study he cites showed that patients who merely believed they had received surgery to reduce pain in their knee showed just as much improvement as patients who had actually received the surgery. While this is a good argument against continuing to perform said surgery, it is merely a demonstration of the placebo effect. This is not “groundbreaking” as the author claims, but merely yet another affirmation of a well-known effect. It is also not evidence for the power of a transcendent human spirit, but a fascinating insight into how our beliefs about a situation influence our experience of it.
In the second study he cites, one in which patients with Parkinson’s were given either a dopamine injection or a placebo, the author explicitly states that, “the placebo – or rather the patient’s expectations – caused the brain to release as much dopamine as the active drug!” These are very interesting results, but it does not show, as the author claims, “That thoughts, hopes, and expectations can produce such demonstrable physical effects reveals the power of the spirit.” Unless, as I speculated above, “spirit” here means “mind.” The results show how our mind, as an emergent property of our brain, can affect our brain and cause it to inhibit the activity that produces pain and increase the activity that releases dopamine. This is similar to how clicking on an icon on your computer screen – an image produced by software, an emergent property of the ones and zeros encoded on your computer’s hard drive – can cause the physical door of your disc drive to open.
{equivocation fallacy}
Tuesday, December 29, 2009
Duex Ex Homo Sapiens
I just finished reading an excellent book, “Supersense: Why We Believe in the Unbelievable” by Bruce Hood. The book explores how the way our minds are wired leads us to intuit the supernatural. It’s concepts such as the ones in this book, the way our minds really work as opposed to our intuitive understanding of how our minds work, that kept me interested in psychology in college.
Among other things the book discusses “essentialism,” the tendency we all have to think that there is a metaphysical essence attached to all objects and organisms that makes them what they are. The idea of essences goes all the way back to ancient Greek philosophy, and Dr. Hood quotes a Greek philosopher to make his point. He tells the story of the Ship of Theseus, a famous ship in the Greek world which saw years of service. Over its lifetime, parts of the ship were replaced as they became warped or rotten. Was it still the same ship at the end of its service as it had been at the beginning, despite having had many of its planks replaced? What if one were to take the cast-off planks and assemble them into a second ship? Which would be the real Ship of Theseus, the one that had parts slowly replaced, or the one that was made of the original, now cast-off planks?
A modern-day Ship of Theseus lies at anchor in Boston Harbor. The USS Constitution is an eighteenth-century wooden super-frigate, and is the oldest ship in the world to hold a continuous naval commission. Built during the “pseudo-war” between the United States and France near the end of the1700s, it became famous during the War of 1812 when its crew watched shot from the British frigate HMS Guerriere bounce off its sides and gave it the nickname, “Old Ironsides.” In the over two centuries it’s been in service, every splinter of the Constitution has been replaced at one point or another. Is it still the same ship that traded broadsides with the Guerriere?
That we still think of it as the same ship despite it physically being made up of entirely different material is because of our intuitive sense that there is some essence that defines an object as itself, an essence that is separate from the physical material it’s made of. We see the Constitution as an entity, not merely as a thing made of wood and steel.
Dr. Hood suggests that we have this sense because it helps us identify objects and people as having a continuous existence. He cites a rare neurological disorder in which patients are unable to identify people and objects as those they are familiar with, and instead insist that their parents have been replaced with exact duplicates; and that their closets are full of clothes that are the exact size and style as the ones they own, but belong to other people. Their sense of the essence of objects and people is damaged, and they don’t intuitively connect the beloved parents they spoke with before they became sick with the identical-looking people they’re speaking to right now.
The sense of essence then is extremely useful, as it allows us to intuit continuity. This is even more important with people than with objects. While the entirety of the Constitution has been replaced over the years, it still looks much as it did when it was first launched in the late 1700s. People, on the other hand, change as they age. My daughter today looks almost nothing like she did when she was born. Then she was a tiny, wrinkly, floppy thing that did nothing but eat, sleep, and cry. Now she’s nearly three feet tall, talks incessantly and loves to run and jump. Yet I intuitively see her as the same person.
This brings us to the soul. Our intuitive sense of essence, of a supernatural component to objects’ and peoples’ identity, lends itself to the instinctive assumption that there is metaphysical soul which animates our physical body. The sense of essence creates the illusion that there is something more to the people we interact with than their physical bodies, and together with other phenomena, such as our experience of our consciousness as existing in a metaphysical space somewhere behind our eyes; our sense that we occupy our bodies and drive them around like meaty vehicles; our difficulty truly conceiving of our own non-existence and a world that we are not a part of in some way; and the lack of obvious physical change at the moment of death, causes us to infer a metaphysical entity that animates the body and is the actual person we are interacting with – a soul.
Unfortunately for proponents of the existence of a soul, none of these things are evidence that a soul exists. Intuiting essence is useful to us because it lets us identify objects as having a continuous existence, but essences aren’t real in an objective sense – for either ships or people. Our sense of our consciousness as separate from and in control of our bodies is just a quirk of experience – our consciousness is an emergent property of our brains, and some of the brain areas responsible for various experiences have already been identified. Our consciousness is not any one of the experiences produced by discrete areas of the brain, but the sum of those experiences. Our difficulty conceiving of a world in which we do not exist is due to our complete lack of experience with our own non-existence – an experience that would be impossible to have. And the lack of an obvious change that turns a person into a corpse is because we cannot detect brain activity without sophisticated equipment. People die because their body breaks and stops working, much the same way a computer will stop working if a circuit board is cracked. There is no ghost in the machine that makes a computer work, just silicon chips, ceramic platters, and electric current. And there is no need to posit a soul to animate our bodies, just neurons, neurotransmitters, and bioelectricity.
Among other things the book discusses “essentialism,” the tendency we all have to think that there is a metaphysical essence attached to all objects and organisms that makes them what they are. The idea of essences goes all the way back to ancient Greek philosophy, and Dr. Hood quotes a Greek philosopher to make his point. He tells the story of the Ship of Theseus, a famous ship in the Greek world which saw years of service. Over its lifetime, parts of the ship were replaced as they became warped or rotten. Was it still the same ship at the end of its service as it had been at the beginning, despite having had many of its planks replaced? What if one were to take the cast-off planks and assemble them into a second ship? Which would be the real Ship of Theseus, the one that had parts slowly replaced, or the one that was made of the original, now cast-off planks?
A modern-day Ship of Theseus lies at anchor in Boston Harbor. The USS Constitution is an eighteenth-century wooden super-frigate, and is the oldest ship in the world to hold a continuous naval commission. Built during the “pseudo-war” between the United States and France near the end of the1700s, it became famous during the War of 1812 when its crew watched shot from the British frigate HMS Guerriere bounce off its sides and gave it the nickname, “Old Ironsides.” In the over two centuries it’s been in service, every splinter of the Constitution has been replaced at one point or another. Is it still the same ship that traded broadsides with the Guerriere?
That we still think of it as the same ship despite it physically being made up of entirely different material is because of our intuitive sense that there is some essence that defines an object as itself, an essence that is separate from the physical material it’s made of. We see the Constitution as an entity, not merely as a thing made of wood and steel.
Dr. Hood suggests that we have this sense because it helps us identify objects and people as having a continuous existence. He cites a rare neurological disorder in which patients are unable to identify people and objects as those they are familiar with, and instead insist that their parents have been replaced with exact duplicates; and that their closets are full of clothes that are the exact size and style as the ones they own, but belong to other people. Their sense of the essence of objects and people is damaged, and they don’t intuitively connect the beloved parents they spoke with before they became sick with the identical-looking people they’re speaking to right now.
The sense of essence then is extremely useful, as it allows us to intuit continuity. This is even more important with people than with objects. While the entirety of the Constitution has been replaced over the years, it still looks much as it did when it was first launched in the late 1700s. People, on the other hand, change as they age. My daughter today looks almost nothing like she did when she was born. Then she was a tiny, wrinkly, floppy thing that did nothing but eat, sleep, and cry. Now she’s nearly three feet tall, talks incessantly and loves to run and jump. Yet I intuitively see her as the same person.
This brings us to the soul. Our intuitive sense of essence, of a supernatural component to objects’ and peoples’ identity, lends itself to the instinctive assumption that there is metaphysical soul which animates our physical body. The sense of essence creates the illusion that there is something more to the people we interact with than their physical bodies, and together with other phenomena, such as our experience of our consciousness as existing in a metaphysical space somewhere behind our eyes; our sense that we occupy our bodies and drive them around like meaty vehicles; our difficulty truly conceiving of our own non-existence and a world that we are not a part of in some way; and the lack of obvious physical change at the moment of death, causes us to infer a metaphysical entity that animates the body and is the actual person we are interacting with – a soul.
Unfortunately for proponents of the existence of a soul, none of these things are evidence that a soul exists. Intuiting essence is useful to us because it lets us identify objects as having a continuous existence, but essences aren’t real in an objective sense – for either ships or people. Our sense of our consciousness as separate from and in control of our bodies is just a quirk of experience – our consciousness is an emergent property of our brains, and some of the brain areas responsible for various experiences have already been identified. Our consciousness is not any one of the experiences produced by discrete areas of the brain, but the sum of those experiences. Our difficulty conceiving of a world in which we do not exist is due to our complete lack of experience with our own non-existence – an experience that would be impossible to have. And the lack of an obvious change that turns a person into a corpse is because we cannot detect brain activity without sophisticated equipment. People die because their body breaks and stops working, much the same way a computer will stop working if a circuit board is cracked. There is no ghost in the machine that makes a computer work, just silicon chips, ceramic platters, and electric current. And there is no need to posit a soul to animate our bodies, just neurons, neurotransmitters, and bioelectricity.
Monday, December 28, 2009
Search Judaism – A Critique: Chapter One, section four
This is a milestone for me. Two posts in one day! I've rarely had two posts in one week.
Where Dwells the Self? (Chapter One, section four)
Before I even begin to read this section, I would like to try to answer the heading’s question. The self, if we define it as one’s personality and ability to think and make decisions, dwells mostly in the pre-frontal cortex. Let’s see what the author’s answer is.
The author cites black holes as a phenomenon that we cannot observe directly but whose existence can be inferred from its effects. He asserts that black holes cannot be detected by “any instrument whatsoever” because their extremely high gravity keeps anything from escaping. This is not technically true, as Stephen Hawking showed in 1974 that black holes do emit a form of radiation (which was named ‘Hawking Radiation’). Still, his point that we can know about things we cannot detect directly by observing their effects is a valid one.
{incorrect scientific fact}
The author asks why it is that both people and animals ingest the same sorts of food and the same sort of nutrients travel to their brains, yet only humans produce art. He asks, “…the outcome is so different. Why?” The answer is that the structure and capabilities of the brains of various species are different. The implication that some metaphysical soul must be responsible for transforming the base nutrients into human experiences ignores this basic physiological fact.
He seems to be again trying to use art as evidence of a soul. This is a bad argument because art can be adequately explained by brain function without the need to posit a metaphysical soul.
{argument from ignorance, ignoring known explanations}
He goes on to list a number of things in what seems to be an attempt to show that our sense of self is separate from our physical bodies. It is true that we tend to think of ourselves as something other than our physical bodies. Our consciousness seems to dwell in an abstract mental landscape and most of us think of ourselves as existing somewhere behind our eyes. But here he is putting the cart before the horse. The concept of a soul probably developed because of our perception of ourselves as disembodied consciousness “driving” our bodies around like meaty vehicles. That we have this perception is in no way evidence that our consciousness is actually that disembodied soul.
Consciousness is most likely an emergent property of the brain. That we don’t perceive our thoughts, emotions, or sense of self as coming from the brain has no bearing on whether or not they actually originate within our skulls. Work with fMRI has consistently shown that various areas in the brain are responsible for emotion and cognition.
The author brings news stories and anecdotes to demonstrate that “we” are not our bodies – that is, we are not our limbs, heart, skin, etc. (More accurately, the anecdotes show that we don’t think of ourselves as our bodies.) Again, this is because we perceive ourselves as a consciousness driving the body around like a vehicle. That we think about ourselves this way is an interesting psychological phenomenon, but it doesn’t demonstrate that consciousness is caused by something separate from the body.
He now attempts to show that “we” are not seated in our brains.
First he asks if, theoretically, your memories and knowledge (and presumably personality, though he doesn’t mention that) could be transferred to another brain, would that become you, and would your old brain, wiped clean of your memories, still be you? I’m not sure what his point is exactly, but in such a case the old brain would cease to be you and the new brain would be you. This is because “you” – that is, your consciousness - is not the squishy grey matter in your skull, but is an emergent property of it. Much like the software that runs on a computer isn’t itself chips of etched silicon but is an emergent property of the information encoded on those chips.
Next he asserts that someone with complete retrograde amnesia (he merely says "amnesia," but to cite antegrade amnesia in this context makes no sense) still has a sense of self. I think he is trying to show that our memories are not our sense of self. Amnesiacs, however, do not lose all of their memories. They usually lose only certain types of memories and most sufferers retain knowledge of who they are. Further, retrograde amnesia is often more of a recall problem than damage to the memories themselves, so that an amnesiac's memories may still influence him even if he can't explicitly recall them. Even if it were the case that amnesiacs suffered complete loss of all memories yet retained their sense of self, this only shows that memory is not the only component of our self-identity.
There is a rare type of amnesia called dissociative amnesia where the sufferer does lose his sense of self, further disproving the author's claim. In such cases if the patient does not recall his former identity he will develop a new one. If, as the author claims, the sense of self is rooted in the soul, the change of self in patients with dissociative amnesia would imply that they switched souls. Yet I don’t think that is what he is trying to suggest.
{incorrect scientific fact}
The author then suggests that identical twins, who have the same DNA (and, he mistakenly thinks, identical brains), should have the same personality and interests if raised in the same environment. He claims that the fact that each twin has a unique sense of self shows that self is a property of the soul rather than the brain. This is a bad argument because: 1) Twin studies have shown that even when raised apart in different foster families, identical twins develop remarkably similar personalities and interests. This shows that biology has a profound effect on things that the author is claiming are products of the soul. 2) The differences that do exist between identical twins are caused by environmental differences. Siblings raised together do not have exactly identical experiences. Even in the womb, nutrient and hormone levels will vary slightly between the fetuses. Once born, differences in experiences early in life will produce differences in brain development; and in general throughout their lives different experiences will help shape their identities.
{incorrect scientific fact}
His next example is just silly. He asks if a clone, which has identical DNA to the person being cloned, will have a distinct sense of self or just be a copy of the original. Contrary to their portrayal in science fiction, in real life clones are just babies with one parent. Creating a clone is not like putting a paper in a copy machine and getting an exact duplicate. The clone, while genetically identical to the parent, will have different experiences and therefore a different sense of self.
{incorrect scientific fact}
The last two examples show a lack of understanding of how the brain develops. While biological predisposition has a large effect on brain development, so does experience. The experiences we have are literally hard-wired into our brains. Memories are encoded in neuronal connections, and therefore our experiences affect the physical structure of our brains.
He now quotes a number of scientists who assert that the self is separate from the brain without telling us why they think this is so. Granted, the book is not primarily about neuropsychology, but quoting opinions without providing actual evidence is an appeal to authority. I also have a suspicion that he is engaging in quote mining. A quick internet search of some of the scientists he quotes shows that their research does in fact support the mind being a property of the brain, making it very unlikely that the quotes used by the author mean what he implies they mean.
As an instance of a misleading quote, the author cites a “scientist, Dr. David Chalmers of Australian National University and director of the Centre for Consciousness.” Googling Dr. Chalmers’ name shows that he is not a nuero-scientist as the author implies, and is in fact not a scientist at all. He is a Professor of Philosophy. While philosophy is an intellectually stimulating and interesting field, it is not science, and therefore Dr. Chalmers’ philosophical opinions on the physical laws governing the mind-brain relationship carry no scientific weight. According to his biography, Dr. Chalmers is a proponent of dualism, but many of the arguments cited in the admittedly brief summary of his work seem to be appeals to ignorance. His is also a minority view, and many prominent scientists and philosophers have refuted his thesis.
The one bit of research the author does cite is an experiment where parts of the brain were subjected to electrical stimulation. The experimenter was able to elicit vivid memories from the subject, but the fact that the subject knew that these were memories and that electrical stimulation could not produce decisions were taken to mean that the sense of self is separate from the brain.
The first part is silly, as anyone can produce vivid memories of the past simply by closing their eyes and calling up the memories. Yet we always know that these experiences are memories. There is no reason to think that the experience of a memory triggered by artificially stimulating the brain would be any different than the experience of a memory evoked in the usual manner.
The second part is more interesting, but work with fMRI has shown that specific areas of the brain show increased activity when subjects are engaged in decision making, providing evidence that decision making is a function of the brain. The inability to produce decisions through electrical stimulation shows that we have an incomplete understanding of how the brain produces decisions, but that in itself does not show that there is a metaphysical component to the process. To claim such would be an argument from ignorance.
{incorrect scientific fact (x2), spin, appeal to authority, possible quote mining}
The author has failed to show that the soul exists, whether by inference or otherwise. That we can produce art is not evidence for the soul. That we perceive ourselves as separate from our bodies is not proof of the soul. That science doesn’t completely understand consciousness is not proof of the soul. At best, he has shown that we can’t completely rule out that the soul exists (if we define soul as a disembodied sense of self), but the burden of proof rests on the one making the positive claim to prove his claim is true, not on everyone else to prove the claim is false.
Where Dwells the Self? (Chapter One, section four)
Before I even begin to read this section, I would like to try to answer the heading’s question. The self, if we define it as one’s personality and ability to think and make decisions, dwells mostly in the pre-frontal cortex. Let’s see what the author’s answer is.
The author cites black holes as a phenomenon that we cannot observe directly but whose existence can be inferred from its effects. He asserts that black holes cannot be detected by “any instrument whatsoever” because their extremely high gravity keeps anything from escaping. This is not technically true, as Stephen Hawking showed in 1974 that black holes do emit a form of radiation (which was named ‘Hawking Radiation’). Still, his point that we can know about things we cannot detect directly by observing their effects is a valid one.
{incorrect scientific fact}
The author asks why it is that both people and animals ingest the same sorts of food and the same sort of nutrients travel to their brains, yet only humans produce art. He asks, “…the outcome is so different. Why?” The answer is that the structure and capabilities of the brains of various species are different. The implication that some metaphysical soul must be responsible for transforming the base nutrients into human experiences ignores this basic physiological fact.
He seems to be again trying to use art as evidence of a soul. This is a bad argument because art can be adequately explained by brain function without the need to posit a metaphysical soul.
{argument from ignorance, ignoring known explanations}
He goes on to list a number of things in what seems to be an attempt to show that our sense of self is separate from our physical bodies. It is true that we tend to think of ourselves as something other than our physical bodies. Our consciousness seems to dwell in an abstract mental landscape and most of us think of ourselves as existing somewhere behind our eyes. But here he is putting the cart before the horse. The concept of a soul probably developed because of our perception of ourselves as disembodied consciousness “driving” our bodies around like meaty vehicles. That we have this perception is in no way evidence that our consciousness is actually that disembodied soul.
Consciousness is most likely an emergent property of the brain. That we don’t perceive our thoughts, emotions, or sense of self as coming from the brain has no bearing on whether or not they actually originate within our skulls. Work with fMRI has consistently shown that various areas in the brain are responsible for emotion and cognition.
The author brings news stories and anecdotes to demonstrate that “we” are not our bodies – that is, we are not our limbs, heart, skin, etc. (More accurately, the anecdotes show that we don’t think of ourselves as our bodies.) Again, this is because we perceive ourselves as a consciousness driving the body around like a vehicle. That we think about ourselves this way is an interesting psychological phenomenon, but it doesn’t demonstrate that consciousness is caused by something separate from the body.
He now attempts to show that “we” are not seated in our brains.
First he asks if, theoretically, your memories and knowledge (and presumably personality, though he doesn’t mention that) could be transferred to another brain, would that become you, and would your old brain, wiped clean of your memories, still be you? I’m not sure what his point is exactly, but in such a case the old brain would cease to be you and the new brain would be you. This is because “you” – that is, your consciousness - is not the squishy grey matter in your skull, but is an emergent property of it. Much like the software that runs on a computer isn’t itself chips of etched silicon but is an emergent property of the information encoded on those chips.
Next he asserts that someone with complete retrograde amnesia (he merely says "amnesia," but to cite antegrade amnesia in this context makes no sense) still has a sense of self. I think he is trying to show that our memories are not our sense of self. Amnesiacs, however, do not lose all of their memories. They usually lose only certain types of memories and most sufferers retain knowledge of who they are. Further, retrograde amnesia is often more of a recall problem than damage to the memories themselves, so that an amnesiac's memories may still influence him even if he can't explicitly recall them. Even if it were the case that amnesiacs suffered complete loss of all memories yet retained their sense of self, this only shows that memory is not the only component of our self-identity.
There is a rare type of amnesia called dissociative amnesia where the sufferer does lose his sense of self, further disproving the author's claim. In such cases if the patient does not recall his former identity he will develop a new one. If, as the author claims, the sense of self is rooted in the soul, the change of self in patients with dissociative amnesia would imply that they switched souls. Yet I don’t think that is what he is trying to suggest.
{incorrect scientific fact}
The author then suggests that identical twins, who have the same DNA (and, he mistakenly thinks, identical brains), should have the same personality and interests if raised in the same environment. He claims that the fact that each twin has a unique sense of self shows that self is a property of the soul rather than the brain. This is a bad argument because: 1) Twin studies have shown that even when raised apart in different foster families, identical twins develop remarkably similar personalities and interests. This shows that biology has a profound effect on things that the author is claiming are products of the soul. 2) The differences that do exist between identical twins are caused by environmental differences. Siblings raised together do not have exactly identical experiences. Even in the womb, nutrient and hormone levels will vary slightly between the fetuses. Once born, differences in experiences early in life will produce differences in brain development; and in general throughout their lives different experiences will help shape their identities.
{incorrect scientific fact}
His next example is just silly. He asks if a clone, which has identical DNA to the person being cloned, will have a distinct sense of self or just be a copy of the original. Contrary to their portrayal in science fiction, in real life clones are just babies with one parent. Creating a clone is not like putting a paper in a copy machine and getting an exact duplicate. The clone, while genetically identical to the parent, will have different experiences and therefore a different sense of self.
{incorrect scientific fact}
The last two examples show a lack of understanding of how the brain develops. While biological predisposition has a large effect on brain development, so does experience. The experiences we have are literally hard-wired into our brains. Memories are encoded in neuronal connections, and therefore our experiences affect the physical structure of our brains.
He now quotes a number of scientists who assert that the self is separate from the brain without telling us why they think this is so. Granted, the book is not primarily about neuropsychology, but quoting opinions without providing actual evidence is an appeal to authority. I also have a suspicion that he is engaging in quote mining. A quick internet search of some of the scientists he quotes shows that their research does in fact support the mind being a property of the brain, making it very unlikely that the quotes used by the author mean what he implies they mean.
As an instance of a misleading quote, the author cites a “scientist, Dr. David Chalmers of Australian National University and director of the Centre for Consciousness.” Googling Dr. Chalmers’ name shows that he is not a nuero-scientist as the author implies, and is in fact not a scientist at all. He is a Professor of Philosophy. While philosophy is an intellectually stimulating and interesting field, it is not science, and therefore Dr. Chalmers’ philosophical opinions on the physical laws governing the mind-brain relationship carry no scientific weight. According to his biography, Dr. Chalmers is a proponent of dualism, but many of the arguments cited in the admittedly brief summary of his work seem to be appeals to ignorance. His is also a minority view, and many prominent scientists and philosophers have refuted his thesis.
The one bit of research the author does cite is an experiment where parts of the brain were subjected to electrical stimulation. The experimenter was able to elicit vivid memories from the subject, but the fact that the subject knew that these were memories and that electrical stimulation could not produce decisions were taken to mean that the sense of self is separate from the brain.
The first part is silly, as anyone can produce vivid memories of the past simply by closing their eyes and calling up the memories. Yet we always know that these experiences are memories. There is no reason to think that the experience of a memory triggered by artificially stimulating the brain would be any different than the experience of a memory evoked in the usual manner.
The second part is more interesting, but work with fMRI has shown that specific areas of the brain show increased activity when subjects are engaged in decision making, providing evidence that decision making is a function of the brain. The inability to produce decisions through electrical stimulation shows that we have an incomplete understanding of how the brain produces decisions, but that in itself does not show that there is a metaphysical component to the process. To claim such would be an argument from ignorance.
{incorrect scientific fact (x2), spin, appeal to authority, possible quote mining}
The author has failed to show that the soul exists, whether by inference or otherwise. That we can produce art is not evidence for the soul. That we perceive ourselves as separate from our bodies is not proof of the soul. That science doesn’t completely understand consciousness is not proof of the soul. At best, he has shown that we can’t completely rule out that the soul exists (if we define soul as a disembodied sense of self), but the burden of proof rests on the one making the positive claim to prove his claim is true, not on everyone else to prove the claim is false.
Bloggers vs. Conformists
DovBear put up a post this morning fisking the article, “Doers Vs. Bloggers” by R’ Aryeh Zev Ginzberg that appeared in last week’s 5 Towns Jewish Times. I read the article and started writing a comment, but when it got over two pages long I realized it would have to be a post. I’ve tried not to duplicate what DovBear already has up. I recommend that you read the article before you read this post, as the post doesn’t really flow on its own.
R’ Ginzberg is upset that we don’t play nice, that we challenge preconceptions and require logical consistency and accountability. Boo hoo for him.
> What has happened to us? Where is the Yiddishe compassion for a Jew, and for his wife and children? What makes one Jew spend his time attacking another Jew and judging him in the most brutal terms, all while hiding behind a computer screen?
In other words, whether he is guilty or not is irrelevant. He is frum yid, and we should all follow our instinctive emotional urge towards clan solidarity. If you actually think about the issue it means there’s something wrong with you! Not only that, but if you discuss the issues using a computer, instead of, say, a telephone or around the dinner table with friends, its extra evil.
> To read some of the comments on a blog (that have been sent to me) from Torah-orientated Jews who speak with such bitterness, hatred, and dismissal of so many wonderful people, organizations, and even, chas v’shalom, of gedolei Yisrael
Chas v’shalom someone should speak in a dismissive manner of a gadol b’Yisroel! Where is your kovod rabbonim? The gedolim are holy beyond our understanding, and it is not for us to criticize them. What, you want them to be accountable? You want them to justify what you think are unwarranted and frivolous bans? How dare you, you evil menuval!
> I wonder what the rosh yeshiva would say if he read some of the thoughts expressed in these anonymous blogs … In truth, he probably wouldn’t say anything; he would just tear k’riyah.
This is an emotional appeal. That negative comments about gedolim on blogs would, in R’ Ginzberg’s opinion, cause this R’Y to tear k’riyah, or even that these comments might be loshon hora, does not mean that the commenters are wrong. (Wrong in the factually incorrect sense. Obviously he thinks they are wrong in the moral sense.)
> While I have long been disturbed by this assault upon our Torah values by the infiltration of the “bloggers” in our community and the great harm that it has brought us
Such as…? R’ Ginzberg doesn’t specify. I suppose he may be referring to the above mentioned disparaging of gedolim, but while he might consider this to be morally wrong, I don’t see how it causes actual harm.
> I could not conceal my disappointment in both the choice of venue that he had made to express his thoughts
Here R’ Ginzberg shows his real bias. The problem isn’t with the thoughts expressed, but rather with the venue.
> and the great loss that the greater community has as a result of qualified people with so much to contribute, in word and in deed, having left the “world of doers” and entered into the “world of bloggers.”
Apparently speaking at the Agudah Convention is “doing” and contributing to the greater community, while saying the exact same things on a blog is to merely “create a venue for others to vent their frustration and hatred towards the individual and/or the community at large.” In R’ Ginzberg’s opinion, then, all dissemination of opinion should be strictly one way, from the authority to the masses. He probably pines for the days when news was controlled by the big media outlets and the average person’s opinions were restricted to his immediate acquaintances.
Additionally, if R’ Ginzberg’s worry is that the opinions of “qualified people” won’t reach a wide enough audience if they are published on a blog instead of delivered in a speech at the Agudah convention, the solution is to encourage people to read blogs more, not to ban them. For every qualified person who might speak at the Convention, there are others who won’t be invited but can express their valuable opinions in the blogosphere. I suspect R’ Ginzberg’s real problem with blogs is not that those he agrees with won’t get wide enough exposure, but that those he disagrees with get any exposure at all.
> What we desperately need are more doers. One thing we definitely do not need is more bloggers in our community.
What we do not need are more self-righteous people certain that their way is the only acceptable way, concerned that someone may express an opinion not approved by the gedolim or disrespectful towards them. For those used to living in a world where the gedolim are sacred, where communal norms are sacrosanct, and where disagreeing with tradition is heresy, the possibility that norms may be challenged and the leaders disparaged is frightening. Boo hoo for him.
R’ Ginzberg is upset that we don’t play nice, that we challenge preconceptions and require logical consistency and accountability. Boo hoo for him.
> What has happened to us? Where is the Yiddishe compassion for a Jew, and for his wife and children? What makes one Jew spend his time attacking another Jew and judging him in the most brutal terms, all while hiding behind a computer screen?
In other words, whether he is guilty or not is irrelevant. He is frum yid, and we should all follow our instinctive emotional urge towards clan solidarity. If you actually think about the issue it means there’s something wrong with you! Not only that, but if you discuss the issues using a computer, instead of, say, a telephone or around the dinner table with friends, its extra evil.
> To read some of the comments on a blog (that have been sent to me) from Torah-orientated Jews who speak with such bitterness, hatred, and dismissal of so many wonderful people, organizations, and even, chas v’shalom, of gedolei Yisrael
Chas v’shalom someone should speak in a dismissive manner of a gadol b’Yisroel! Where is your kovod rabbonim? The gedolim are holy beyond our understanding, and it is not for us to criticize them. What, you want them to be accountable? You want them to justify what you think are unwarranted and frivolous bans? How dare you, you evil menuval!
> I wonder what the rosh yeshiva would say if he read some of the thoughts expressed in these anonymous blogs … In truth, he probably wouldn’t say anything; he would just tear k’riyah.
This is an emotional appeal. That negative comments about gedolim on blogs would, in R’ Ginzberg’s opinion, cause this R’Y to tear k’riyah, or even that these comments might be loshon hora, does not mean that the commenters are wrong. (Wrong in the factually incorrect sense. Obviously he thinks they are wrong in the moral sense.)
> While I have long been disturbed by this assault upon our Torah values by the infiltration of the “bloggers” in our community and the great harm that it has brought us
Such as…? R’ Ginzberg doesn’t specify. I suppose he may be referring to the above mentioned disparaging of gedolim, but while he might consider this to be morally wrong, I don’t see how it causes actual harm.
> I could not conceal my disappointment in both the choice of venue that he had made to express his thoughts
Here R’ Ginzberg shows his real bias. The problem isn’t with the thoughts expressed, but rather with the venue.
> and the great loss that the greater community has as a result of qualified people with so much to contribute, in word and in deed, having left the “world of doers” and entered into the “world of bloggers.”
Apparently speaking at the Agudah Convention is “doing” and contributing to the greater community, while saying the exact same things on a blog is to merely “create a venue for others to vent their frustration and hatred towards the individual and/or the community at large.” In R’ Ginzberg’s opinion, then, all dissemination of opinion should be strictly one way, from the authority to the masses. He probably pines for the days when news was controlled by the big media outlets and the average person’s opinions were restricted to his immediate acquaintances.
Additionally, if R’ Ginzberg’s worry is that the opinions of “qualified people” won’t reach a wide enough audience if they are published on a blog instead of delivered in a speech at the Agudah convention, the solution is to encourage people to read blogs more, not to ban them. For every qualified person who might speak at the Convention, there are others who won’t be invited but can express their valuable opinions in the blogosphere. I suspect R’ Ginzberg’s real problem with blogs is not that those he agrees with won’t get wide enough exposure, but that those he disagrees with get any exposure at all.
> What we desperately need are more doers. One thing we definitely do not need is more bloggers in our community.
What we do not need are more self-righteous people certain that their way is the only acceptable way, concerned that someone may express an opinion not approved by the gedolim or disrespectful towards them. For those used to living in a world where the gedolim are sacred, where communal norms are sacrosanct, and where disagreeing with tradition is heresy, the possibility that norms may be challenged and the leaders disparaged is frightening. Boo hoo for him.
Sunday, December 27, 2009
Search Judaism – A Critique: Chapter One, section three
Plants, Animals, and Human Beings (Chapter One, section three)
The author begins this section by asking how to make a plant happy and (as a representative of animals) how to make a cow happy. Leaving aside for a moment that there are many types of plants and that cows are hardly representative of all animals (I excuse the arbitrary representation of all animals by cows because it is just meant as an example), the ingredients given for each organism’s “happiness” (assuming that plants or even cows have something analogous to emotional states) show a woeful ignorance of biology. The plant is prescribed “the right amount of light, air, and water” – no mention of nutrients or opportunities for procreation. The cow’s needs for food and to “propagate” (a word actually better suited to plants) are acknowledged, but the author also suggests hitching “him to a plow.” As if cows (and by the way, a “cow” is by definition a female, not a “he”) are meant for plowing and they need job satisfaction.
{incorrect scientific fact, teleology}
He goes on to say that providing a person with the same – nourishment, job, and exercise – does not guarantee that they won’t be depressed or commit suicide. (The author seems to be using depression and suicide as a barometer for happiness.) That is true, but that’s because people, unlike cows, seek both meaningful social interaction and purpose in their lives. We have the questionable blessing of being self-aware. I would also like to note that clinical depression and suicidal ideation is a mental illness, and not merely the result of dissatisfaction or unhappiness with one’s life. Mentally healthy people normally do not commit suicide no matter how awful their lives may seem, and clinically depressed people are not happy no matter how wonderful their lives are. Pointing to illnesses to show that a given factor does not provide happiness is misleading at best. The opposite of happiness is sadness, not depression (let alone suicide); just as the opposite of physical strength is weakness, not muscular dystrophy.
{incorrect scientific fact}
The author then writes: “There is obviously a drastic difference in how to define happiness when it comes to an animal versus a human being.” What he probably meant was that there is a drastic difference in how we go about achieving happiness in an animal versus a person. If it was a matter of definition it would be a meaningless point. After all, if the definition of happiness is arbitrary then we could call it happiness for animals when they are branded with a red-hot branding iron. Obviously, when he’s speaking about animals being happy he means something approximating what we mean when we talk about people being happy.
The reason that the means for achieving happiness are so different may have more to do with his choice of example than anything. He is continuing his mistake of treating “animals” as a monolithic category. It’s true that different things make cows and humans happy, but it’s also true that different things make cows and tigers happy, and there are yet other differences between tigers and slugs.
{incorrect semantics}
The author now cites Maslow’s hierarchy of needs. While Maslow’s hierarchy provides a useful rule-of-thumb, it’s not exactly on the cutting edge of psychology and was based on conjecture rather than on actual experiments or studies. Since then it has been confirmed by some studies, but it is still somewhat controversial and is useful mostly as a rule-of-thumb.
The author acknowledges only the lowest level of needs, the purely physical, as being shared by people and animals. Yet the next level, the need for safety, is also shared by both people and animals; and the third level, the need to belong and be recognized by a social group, is found in many social species besides humans. The author refers to the highest level of the hierarchy, the need for fulfillment of potential and self-actualization, as a uniquely human need. I don’t know how he reached this conclusion, as 1) there are many people who feel no need to self-actualize (that they may be derided by some societies as underachievers is beside the point, and is dependent on the society in which they happen to live), and 2) I don’t know of any studies that have tried to examine self-actualization in animals. Until it is studied, the most we can say is that we don’t know if there are any other species that feel compelled to achieve as much as possible.
He now states that, “No cow or chimpanzee will ever contemplate a Rembrandt painting, seek to learn something that has no bearing on his own personal existence, or join the Peace Corps.”
It is true that humans are the only species to produce visual art, but so what? What makes this particular quirk so ennobling? The emotion art can evoke? Emotion is just chemicals and electrical signals in the brain. That we happen to be wired to react emotionally to certain images, and that some people are capable of producing images that provoke emotional responses in others, does not make the production of such images an objectively ennobling activity.
It is probably true that animals don’t seek knowledge that has no bearing on their own existence, but again, so what? That humans do seek knowledge that isn’t immediately useful to us is just another quirk, albeit a more practically useful one in the long run than art. Is the author trying to make collecting trivia into the defining difference between people and animals? It is a difference, and one that has been influential in helping our species develop a growing body of knowledge, but it is hardly a metaphysically ennobling trait.
As for joining the Peace Corps, well, animals clearly do not have the social sophistication humans have achieved and do not form globe-spanning organizations. But altruistic behavior has been observed in other primate species, proving that the desire to help others in not a uniquely human trait.
{questionable scientific fact, false significance}
The author now states that the need for self-actualization is said to reside in the soul, and asks if “the existence of the soul can be proven?” If the need for self-actualization is real, it resides, as does everything we experience, in our brains. That this need is supposedly universal makes it all the more obvious that is must be part of our makeup. All typically-developing humans are born with needs, abilities, and predilections that are hardwired in our brains. These include reflexes, physical drives such as hunger, a liking for faces, a tendency to organize the world into patterns, a desire to avoid pain, and abilities such as learning to talk and walk. Neuropsychologists have identified the areas of the brain responsible for many of these inborn traits and continue to work to pinpoint which area does what. Perhaps someday they will identify the cluster of neurons responsible for our need to self-actualize. (Assuming, of course, that the need to self-actualize is a real phenomenon.) Perhaps not. Either way, there is no need to posit a metaphysical soul to explain what is basically an emotional drive.
{unwarranted assumption}
The author begins this section by asking how to make a plant happy and (as a representative of animals) how to make a cow happy. Leaving aside for a moment that there are many types of plants and that cows are hardly representative of all animals (I excuse the arbitrary representation of all animals by cows because it is just meant as an example), the ingredients given for each organism’s “happiness” (assuming that plants or even cows have something analogous to emotional states) show a woeful ignorance of biology. The plant is prescribed “the right amount of light, air, and water” – no mention of nutrients or opportunities for procreation. The cow’s needs for food and to “propagate” (a word actually better suited to plants) are acknowledged, but the author also suggests hitching “him to a plow.” As if cows (and by the way, a “cow” is by definition a female, not a “he”) are meant for plowing and they need job satisfaction.
{incorrect scientific fact, teleology}
He goes on to say that providing a person with the same – nourishment, job, and exercise – does not guarantee that they won’t be depressed or commit suicide. (The author seems to be using depression and suicide as a barometer for happiness.) That is true, but that’s because people, unlike cows, seek both meaningful social interaction and purpose in their lives. We have the questionable blessing of being self-aware. I would also like to note that clinical depression and suicidal ideation is a mental illness, and not merely the result of dissatisfaction or unhappiness with one’s life. Mentally healthy people normally do not commit suicide no matter how awful their lives may seem, and clinically depressed people are not happy no matter how wonderful their lives are. Pointing to illnesses to show that a given factor does not provide happiness is misleading at best. The opposite of happiness is sadness, not depression (let alone suicide); just as the opposite of physical strength is weakness, not muscular dystrophy.
{incorrect scientific fact}
The author then writes: “There is obviously a drastic difference in how to define happiness when it comes to an animal versus a human being.” What he probably meant was that there is a drastic difference in how we go about achieving happiness in an animal versus a person. If it was a matter of definition it would be a meaningless point. After all, if the definition of happiness is arbitrary then we could call it happiness for animals when they are branded with a red-hot branding iron. Obviously, when he’s speaking about animals being happy he means something approximating what we mean when we talk about people being happy.
The reason that the means for achieving happiness are so different may have more to do with his choice of example than anything. He is continuing his mistake of treating “animals” as a monolithic category. It’s true that different things make cows and humans happy, but it’s also true that different things make cows and tigers happy, and there are yet other differences between tigers and slugs.
{incorrect semantics}
The author now cites Maslow’s hierarchy of needs. While Maslow’s hierarchy provides a useful rule-of-thumb, it’s not exactly on the cutting edge of psychology and was based on conjecture rather than on actual experiments or studies. Since then it has been confirmed by some studies, but it is still somewhat controversial and is useful mostly as a rule-of-thumb.
The author acknowledges only the lowest level of needs, the purely physical, as being shared by people and animals. Yet the next level, the need for safety, is also shared by both people and animals; and the third level, the need to belong and be recognized by a social group, is found in many social species besides humans. The author refers to the highest level of the hierarchy, the need for fulfillment of potential and self-actualization, as a uniquely human need. I don’t know how he reached this conclusion, as 1) there are many people who feel no need to self-actualize (that they may be derided by some societies as underachievers is beside the point, and is dependent on the society in which they happen to live), and 2) I don’t know of any studies that have tried to examine self-actualization in animals. Until it is studied, the most we can say is that we don’t know if there are any other species that feel compelled to achieve as much as possible.
He now states that, “No cow or chimpanzee will ever contemplate a Rembrandt painting, seek to learn something that has no bearing on his own personal existence, or join the Peace Corps.”
It is true that humans are the only species to produce visual art, but so what? What makes this particular quirk so ennobling? The emotion art can evoke? Emotion is just chemicals and electrical signals in the brain. That we happen to be wired to react emotionally to certain images, and that some people are capable of producing images that provoke emotional responses in others, does not make the production of such images an objectively ennobling activity.
It is probably true that animals don’t seek knowledge that has no bearing on their own existence, but again, so what? That humans do seek knowledge that isn’t immediately useful to us is just another quirk, albeit a more practically useful one in the long run than art. Is the author trying to make collecting trivia into the defining difference between people and animals? It is a difference, and one that has been influential in helping our species develop a growing body of knowledge, but it is hardly a metaphysically ennobling trait.
As for joining the Peace Corps, well, animals clearly do not have the social sophistication humans have achieved and do not form globe-spanning organizations. But altruistic behavior has been observed in other primate species, proving that the desire to help others in not a uniquely human trait.
{questionable scientific fact, false significance}
The author now states that the need for self-actualization is said to reside in the soul, and asks if “the existence of the soul can be proven?” If the need for self-actualization is real, it resides, as does everything we experience, in our brains. That this need is supposedly universal makes it all the more obvious that is must be part of our makeup. All typically-developing humans are born with needs, abilities, and predilections that are hardwired in our brains. These include reflexes, physical drives such as hunger, a liking for faces, a tendency to organize the world into patterns, a desire to avoid pain, and abilities such as learning to talk and walk. Neuropsychologists have identified the areas of the brain responsible for many of these inborn traits and continue to work to pinpoint which area does what. Perhaps someday they will identify the cluster of neurons responsible for our need to self-actualize. (Assuming, of course, that the need to self-actualize is a real phenomenon.) Perhaps not. Either way, there is no need to posit a metaphysical soul to explain what is basically an emotional drive.
{unwarranted assumption}
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