Transcendent Ivory

Alain de Botton has an interesting suggestion in the Wall Street Journal: create restaurants that are communal and that are designed to foster social interaction with an almost religious quality. This follows fairly closely on the heels of Hubert Dreyfus of Berkeley’s suggestion that maybe a good religious substitute can be found in mass sports events.

Why is a secular substitute for religion needed? It’s not completely clear. Each author argues that there is something fundamentally missing from our modern, cosmopolitan lives. What is missing is a sense of wonder, a sense of transcendence, a sense of community involvement, a sense of egoless participation, a universe of interactions based on something other than commercial interests, non-creepy greetings (de Botton)…something.

But they both neglect one of the crowning achievements of the modern world. Organized sports are largely passive events for the spectators. Restaurants are far too much about eating and not about ideas. What we do have, however, are university systems that are dedicated to the pursuit of knowledge and are accessible (with all the caveats of price) to almost all of the population. Only in university systems are people organized around a commitment to knowledge, science, and art. Economic status is less important than intellectual capacity. Ideas reign and social interaction is driven by common cause.

What we need is more ivory towers. After all, even the phrase may have been sourced from the Song of Solomon:

Thy neck is as a tower of ivory; thine eyes like the fishpools in Heshbon, by the gate of Bathrabbim: thy nose is as the tower of Lebanon which looketh toward Damascus

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Solomonoff Induction, Truth, and Theism

LukeProg of CommonSenseAtheism fame created a bit of a row when he declared that Solomonoff Induction largely rules out theism, continuing on to expand on the theme:

If I want to pull somebody away from magical thinking, I don’t need to mention atheism. Instead, I teach them Kolmogorov complexity and Bayesian updating. I show them the many ways our minds trick us. I show them the detailed neuroscience of human decision-making. I show them that we can see (in the brain) a behavior being selected up to 10 seconds before a person is consciously aware of ‘making’ that decision. I explain timelessness.

There were several reasons for the CSA community to get riled up about these statements and they took on several different forms:

  • The focus on Solomonoff Induction/Kolmogorov Complexity is obscurantist in using radical technical terminology.
  • The author is ignoring deductive arguments that support theist claims.
  • The author has joined a cult.
  • Inductive claims based on Solomonoff/Kolmogorov are no different from Reasoning to the Best Explanation.

I think all of these critiques are partially valid, though I don’t think there are any good reasons for thinking theism is true, but the fourth one (which I contributed) was a personal realization for me. Though I have been fascinated with the topics related to Kolmogorov since the early 90s, I don’t think they are directly applicable to the topic of theism/atheism.  Whether we are discussing the historical validity of Biblical claims or the logical consistency of extensions to notions of omnipotence or omniscience, I can’t think of a way that these highly mathematical concepts have direct application.

But what are we talking about? Solomonoff Induction, Kolmogorov Complexity, Minimum Description Length, Algorithmic Information Theory, and related ideas are formalizations of the idea of William of Occam (variously Ockham) known as Occam’s Razor that given multiple explanations of a given phenomena, one should prefer the simpler explanation.… Read the rest

Are Theists Obligated to Create a Simulated Universe?

I recently re-read Mark Alan Walker‘s manuscript (unpublished?), A Neo-Irenaean Theodicy: Evolution, Playing God and Becoming Gods. The argument is straightforward and expands on the Theodicy of Irenaeus: God created evil as part of the process of letting His children–humanity–develop their own moral faculties as part of becoming gods ourselves. This quiet trick contra Augustinian Theodicy made it fashionable to treat The Fall as somewhat metaphorical that was inverted by the reclamation of the potential for moral perfection by Mary and Jesus.

Professor Walker’s paper takes Irenaeus further by suggesting that the obligation of becoming like God extends further towards perhaps genetic manipulation of ourselves, for if by having bigger, better brains makes us less likely to sin and more like God, then that transforms into a moral obligation. The argument seems to prescribe even more radical actions, too: are theists morally obligated, following our ascension as gods, to create new universes? Are simulations mandatory? Should Christians begin now?

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Singularities as Child’s Play

Dystopian literature is mostly about the unintended consequences of technological change.  Cory Doctorow expands on this theme related to technological singularities on Boing Boing:

Indeed, it seems to me that in literature, the Singularity’s role is to serve as a straw-man for critiquing technology as a one-sided panacea.

Fair enough. Literature and drama are all about conflicts and Man vs. Technology is at least one of the primary conflicts of the modern age.

Heaven stuffBut why is it that we are drawn to this notion of some kind of transcendent mechanism that alleviates us of the struggles of everyday existence? It’s a central theme of Hinduism (get off the wheel of existence), Buddhism (existence is void; free the mind of your very desire of it), Christianity and Islam (post-life existence is better and more perfect). I think it arises from the same predisposition for magical thinking combined with hope that is part of imaginative play among children. In play, the child creates an imagined and utopian existence where their alter egos typically overcome all obstacles. There are a few sex differences that are part conditioning and likely partly biological, but the patterns are remarkably utopian in terms of the dispositions of the children’s play avatars.

The translation of this into adult formulations of heavens filled with inchoate goodness and light (or many virgins), or even an emptiness that defies ordinary characterization, is just an extension of this urge to play. In a technological world, singularities are the secular equivalent, but with the additional propellant of observed technological change that surrounds all of us.… Read the rest